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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,  N.  J. 


Purchased  by  the 

Mrs.  Robert  Lenox  Kennedy  Church  History  Fund. 


Division...  El  8  4 


Se 


V 


.5 


\ 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/catholicbuilders05unse 


Dominican  House  of  Studies 


! 

V 

CATHOLIC  BUILDERS 
OF  TH  E  NATION 

c A  Symposium  on  the  Catholic  Contribution 
to  the  Civilization  of  the  United  States 


Prepared  with  the  Collaboration  of 

Admiral  William  S.  Benson,  James  J.  Walsh,  M.  D.,  the  Most 
Reverend  Edward  J.  Hanna,  D.  D.,  the  Ri&ht  Reverend  Edmund  M. 
Dunne,  D.  D.,  the  Right  Reverend  Joseph  Sehrembs,  D.  D.,  the 
Ri&ht  Reverend  Joseph  R  Crimont,  S.  J.,  D.  D.,  the  Reverend 
Richard  H.  Tierney,  S.  J.,  Justice  Victor  J.  Dowling,  Henry 
Jones  Ford,  Ph.  D,,  the  Honorable  Dudley  G.  Wooten,  M.  A.,  the 
Reverend  Aurelio  Palmieri,  O.  S.  A.,  D.  D.,  Blanche  M.  Kelly, 
Litt.  D.,  Mrs.  Edith  O’Shau^hnessy,  Justice  Wendell  P.  Stafford, 
John  B.  Kennedy,  Thos.  A.  Mullen,  Thos.  P.  Meehan  and  others. 


By 

C.  E.  McGUIRE,  K.  S.  G.,  Ph.  D. 

Managing  Editor 


B  O  S  T  O  N 

CONTINENTAL  PRESS.  INC. 

1  ?  2  5 


Copyright,  1923 
by 

CONTINENTAL  PRESS,  Inc. 


The  articles  in  this  work 
have  been  written  specially  for  the 
CATHOLIC  BUILDERS  OF  THE  NATION 
and  are  protected  by  copyright. 


All  rights,  including  the 
rights  of  translation  and 
reproduction  are  reserved. 


VOLUME  V 


THE  CATHOLIC  CONTRIBUTION  TO  RELIGION  AND 

EDUCATION 


Our  Representatives  in  the  Sacred  College .  1 

Reverend  John  C.  Reville,  S.  J. 

The  Hierarchy  of  the  United  States .  29 

Reverend  Thomas  P.  Phelan ,  D.  D. 

John  Hughes,  Archbishop  of  New  York .  65 

Reverend  Richard  H.  Tierney ,  S.  J .,  Ph.  D. 

The  Growth  of  the  Church .  85 

Reverend  Thomas  F.  Coakley,  D.  D. 

Present  Day  Activities  of  the  Religious  Orders .  100 

Reverend  George  F.  Strohaver,  S.  J. 

The  Catholic  Church  Extension  Society  of  the  United 

States  of  America .  123 

Reverend  William  D.  O'Brien ,  LL.  D. 

The  Catholic  Indian  Missions .  142 

Reverend  William  Hughes,  D.  D. 

The  Catholic  Missions  to  the  Negro .  153 

Reverend  William  M.  Markoe,  S.  J. 

The  Great  Seminaries .  172 

Reverend  Arthur  J.  Scanlan,  S.  T.  D. 

Catholics  in  Education .  196 

Reverend  Patrick  J.  McCormick,  D.  D.,  Ph.  D. 

The  Catholic  Educational  Association .  211 

Reverend  George  Johnson,  Ph.  D. 

National  Catholic  Welfare  Council,  Bureau  of  Education  218 

Arthur  C.  Monahan,  Ph.  D. 

Woodstock  College  and  Jesuit  Training .  232 

Reverend  Peter  V.  Masterson,  S.J. 


The  Story  of  Boston  College .  249 

Reverend  W.  E.  Murphy ,  S.  J. 

Holy  Cross  College .  260 

Reverend  Michael  Earls ,  S.  J. 

A  Short  Sketch  of  Georgetown  University .  271 

Reverend  Peter  V.  Masterson,  S.  J. 

The  Story  of  Fordham .  285 

Very  Reverend  Edward  P.  Tivnan ,  S.  J. 

Creighton  University .  294 

Very  Reverend  John  F.  McCormick ,  S.  J. 

Saint  Louis  University .  301 

Reverend  Gilbert  J.  Garraghan,  S.  J. 

Saint  Vincent’s  College  and  Ecclesiastical  Seminary .  313 

Reverend  Gerard  Bridge ,  O.  S.  B. 

The  Story  of  Notre  Dame  University .  323 

Reverend  Arthur  Barry  O'Neill ,  C.  S.  C. 

The  University  of  Dayton .  332 

Reverend  Felix  Joseph  Kelly ,  Ph.  D. 

The  Work  of  the  Dominicans  in  Education .  342 

Reverend  G.  B.  Stratemeier ,  O.  P .,  S.  T.  Lr.y  Ph.  D. 

The  Franciscan  Schools  in  the  United  States .  357 

Reverend  Albert  O'Brien,  O.  F.  M. 

The  Work  of  the  Teaching  Sisterhoods .  372 

Catherine  McPartlin,  Blanche  M.  Brine  and 
Grace  Dolle  O'Donnell 

The  Educational  Work  of  the  Brotherhoods .  421 

Reverend  Felix  Joseph  Kelly,  Ph.  D. 


LIST  OF  ILLUSTRATIONS 


Dominican  House  of  Studies  Frontispiece 

Cardinals  Farley,  Gibbons  and  O’Connell .  2 

Cardinal  Gibbons  Memorial  Hall,  Catholic  University, 

Washington,  D.  C .  30 

John  Hughes,  First  Archbishop  of  New  York .  68 

Sulpician  Seminary,  Catholic  University,  Washington,  D.  C.  92 

Archbishop  Charles  J.  Seghers .  164 

Saint  Mary’s  Seminary,  Baltimore,  Maryland .  188 

Boston  College,  University  Heights,  Newton,  Massachu¬ 
setts  .  198 

N.  C.  W.  C.  Headquarters,  Washington,  D.  C .  218 

Woodstock  College,  Woodstock,  Maryland .  232 

College  of  the  Holy  Cross,  Worcester,  Massachusetts....  248 

John  Cardinal  McCloskey .  292 

College  of  Mount  Saint  Vincent,  New  York  City .  316 

University  of  Dayton,  Dayton,  Ohio .  336 


OUR  REPRESENTATIVES  IN  THE  SACRED 

COLLEGE 


John  C.  Reville,  S.  J. 

FIRST  of  the  American-born  Cardinals  was  the 
illustrious  John  McCloskey,  Archbishop  of  New 
York.  However,  thirty-nine  years  before  his  crea¬ 
tion  as  Cardinal,  the  United  States  may  in  truth  be  said 
to  have  given  to  the  Sacred  College  an  adopted  son,  who 
in  the  nineteenth  century  left  an  indelible  impression  on 
the  Church  in  America.  In  1836,  Jean-Louis-Anne-Made- 
leine  Lefebvre  de  Cheverus,  the  first  Bishop  of  Boston, 
but  at  that  moment  Archbishop  of  Bordeaux,  was  raised 
to  the  honors  of  the  purple.  He  may  be  called  the  founder 
of  that  line  of  princes  of  the  Church  which  is  still  repre¬ 
sented  among  us  by  their  Eminences  the  Cardinal  Arch¬ 
bishop  of  Philadelphia,  and  the  Cardinal  Archbishop  of 
Boston,  the  present  occupant  of  the  see  over  which 
Cheverus  was  the  first  to  rule. 

Jean  Lefebvre  de  Cheverus  was  born  at  Mayenne, 
France,  January  28,  1768;  he  died  at  Bordeaux  July  19, 
1836.  His  memory  is  in  benediction  in  two  continents; 
in  the  Old  World,  in  his  native  France,  where  he  ruled 
with  singular  zeal  and  charity  over  two  vast  dioceses, 
those  of  Montauban  and  Bordeaux ;  and  in  the  New,  where 
by  his  labors  among  the  scattered  Catholics  and  the  Indian 
tribes  of  New  England,  he  recalled  the  virtues  of  the 
missionaries  of  earlier  days.  But  it  is  in  Boston,  where 
he  was  an  exile  from  his  country,  in  a  strange  land,  a 
Catholic  priest  in  the  midst  of  Puritan  surroundings,  an 
aristocrat  amid  the  democratic  citizens  of  one  of  the 
strongholds  of  republicanism  in  the  United  States,  that 
he  exercised  an  influence  which  may  be  felt  to-day,  and 
left  a  name  which  at  this  hour  is  remembered  and  loved. 

[1] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Jean  de  Cheverus  was,  with  his  illustrious  chief,  John 
Carroll,  the  first  Archbishop  of  Baltimore,  God’s  gift  to 
the  nascent  Church  of  the  United  States.  The  chivalrous 
spirit  of  France  sent  Lafayette  to  fight  side  by  side  with 
Washington  for  the  cause  of  our  national  independence 
in  the  field;  the  faith  and  the  missionary  zeal  of  that 
Catholic  country,  even  amidst  the  tragedies  of  the  Revolu¬ 
tion,  sent  us  this  noble  priest  to  stand  side  by  side  with 
our  first  Archbishop  of  Baltimore  and  his  brother  Bishops, 
Egan,  Flaget,  Dubois,  to  form,  as  it  were,  the  corner¬ 
stones  of  the  American  Church. 

Jean  de  Cheverus  was  one  of  those  gentle  but  virile 
characters  of  which  the  history  of  the  Catholic  Church 
gives  us  such  striking  examples.  In  him  were  blended 
the  spiritual  refinement  of  Fenelon,  the  gentleness  of  Saint 
Francis  de  Sales,  the  charity  of  Saint  Vincent  de  Paul. 
But  he  was  as  strong  as  he  was  gentle.  In  this  Old  World 
aristocrat  there  was  something  of  the  spirit  of  adventure 
and  pioneer  daring  of  Champlain  and  La  Salle  that  ap¬ 
pealed  to  the  citizens  of  the  young  republic  of  the  West. 
When  in  1796  he  arrived  in  Boston,  on  an  urgent  appeal 
from  his  old  professor,  Father  Matignon,  he  immediately 
placed  himself  under  the  authority  of  Bishop  Carroll,  the 
only  bishop  then  in  the  far-flung  territory  of  the  United 
States.  The  young  priest,  who  had  deliberately  chosen 
his  sacerdotal  calling  at  a  moment  in  France  when  the 
social  prestige,  the  privileges,  the  wealth  and  possessions 
of  the  clergy  were  being  ignored  and  trampled  on,  longed 
for  work  and  hardships  in  the  cause  on  which  he  had  set 
his  heart,  the  conversion  of  souls.  In  the  New  World,  in 
Boston  where  he  attended  to  the  spiritual  wants  of  his 
Catholic  flock,  in  the  townships  of  New  England  wherever 
he  might  find  a  single  hearer,  among  the  Indian  tribes  of 
the  Penobscot  and  the  Passamaquoddy,  whose  dialects  he 
mastered,  he  found  ample  opportunities  for  his  zeal. 
Puritan  Boston  and  New  England  soon  came  to  know 

[2] 


Cardinals  Farley,  Gibbons  and  O’Connell 


. 


. 

* 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


him  and  to  love  him.  In  the  French  priest,  ministering 
to  the  Redskin  and  the  children  of  a  despised  race  and 
creed,  the  citizens  of  Boston  and  the  Commonwealth  of 
Massachusetts  soon  discovered  a  man  of  scholarly  attain¬ 
ments,  deeply  versed  in  science,  literature  and  art,  all- 
embracing  in  his  sympathies,  one  of  a  democracy  far  more 
wide-visioned  and  embracing  than  any  for  which  they 
had  ever  longed  or  dreamed.  When  in  1808  Jean  de 
Cheverus  was  made  the  first  Bishop  of  Boston,  the  whole 
city  enthusiastically  welcomed  the  news  and  united  in  its 
homage  to  him. 

■  But  the  new  honors  made  no  change  in  his  life.  His 
house  was  open  to  all.  His  little  flock  was  his  chief  care, 
but  all,  no  matter  what  their  creed,  were  his  children. 
The  sick,  the  poor,  the  suffering  were  his  special  friends. 
Wherever  he  went, — and  no  danger  or  hardships  ever 
made  him  falter  in  an  errand  of  mercy, — he  brought  peace 
and  happiness.  No  one  ever  left  his  presence  without 
feeling  better.  President  Adams,  the  Governors  of  the 
Commonwealth  of  Massachusetts,  the  civic  authorities  of 
Boston,  were  his  friends.  Ministers  of  other  creeds,  men 
of  every  rank  of  society  sought  his  friendship  and  asked 
his  advice.  It  was  admirably  said  of  him  that  his  aposto- 
late  in  Boston  and  New  England  was  an  eloquent  apologia 
for  the  truth  and  the  beauty  of  the  Catholic  Church. 

When  in  1823  he  was  transferred  from  his  beloved 
children  and  friends  of  Boston  to  the  See  of  Montauban 
in  France,  the  stronghold  of  Puritanism  in  the  United 
States  was  overcast  with  gloom.  His  own  immediate  flock 
as  well  as  his  Protestant  friends  protested  against  his 
recall.  But  the  broken  state  of  the  prelate’s  health  as 
well  as  the  command  of  Rome  made  it  a  duty  for  him  to 
obey.  In  Montauban  and  later  on  in  Bordeaux,  he  con¬ 
tinued  his  apostolate  of  charity  and  zeal,  everywhere 
winning  the  affection  and  reverence  of  his  people.  Honors 
pursued  him.  Charles  X  of  France,  who  loved  him  and 

[  3  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


highly  valued  his  prudence  and  judgment,  made  him  a 
Councillor  of  State  and  a  Peer  of  the  realm.  In  1836 
Gregory  XVI  created  him  a  Cardinal.  His  life  as  Bishop 
and  Cardinal  in  France  does  not  directly  concern  us  here. 
A  striking  testimony  to  his  worth  came  from  the  city  and 
the  commonwealth  in  the  western  world  where  he  had 
so  nobly  worked  for  God.  Boston  and  New  England  openly 
confessed  that  they  were  jealous  of  Montauban  and  Bor¬ 
deaux,  because  Jean  de  Cheverus  was  the  pastor  of  these 
favored  cities.  The  distinguished  Unitarian  divine,  William 
Ellery  Channing,  who  cannot  be  suspected  of  Catholic 
partialities,  admirably  described  the  first  priest  who  toiled 
in  America  to  be  numbered  among  the  members  of  the 
Sacred  College.  No  other  words  can  better  describe  the 
virtues  and  the  labors  of  Boston’s  first  bishop: 

The  Catholic  Church  has  produced  some  of  the  greatest 
men  that  ever  lived,  and  this  is  proof  enough  of  its  pos¬ 
sessing  all  the  means  of  salvation.  Who  that  hears  the 
tone  of  contempt  in  which  it  is  sometimes  named,  would 
suspect  that  Charlemagne,  Alfred,  Raphael,  Michael  Angelo, 
Tasso,  Bossuet,  Pascal,  Descartes,  were  Catholics?  Some 
of  the  greatest  names  in  arts  and  arms,  on  the  throne  and 
in  the  pulpit,  were  worn  by  Catholics.  To  come  down  to 
our  own  times,  has  not  the  metropolis  of  New  England 
witnessed  a  sublime  example  of  Christian  virtue  in  a  Cath¬ 
olic  bishop?  Who  among  our  religious  teachers  would  solicit 
a  comparison  between  himself  and  the  devoted  Cheverus? 

This  good  man,  whose  virtues  and  talents  have  now  raised 
him  to  high  dignities  in  Church  and  State,  who  now  wears 
in  his  own  country  the  joint  honors  of  an  archbishop  and  a 
peer,  lived  in  the  midst  of  us,  devoting  his  days  and  nights, 
and  his  whole  heart,  to  the  service  of  a  poor  and  uneducated 
congregation.  We  saw  him  declining  in  a  great  degree  the 
society  of  the  cultivated  and  refined,  that  he  might  be  the 
friend  of  the  ignorant  and  friendless;  leaving  the  circles  of 
polished  life,  which  he  would  have  graced,  for  the  meanest 
hovels;  bearing,  with  a  father’s  sympathy,  the  burdens  and 
sorrows  of  his  large  spiritual  family;  charging  himself  alike 
with  their  temporal  and  spiritual  concerns;  and  never  dis¬ 
covering,  by  the  faintest  indication,  that  he  felt  his  fine 
mind  degraded  by  his  seemingly  humble  office.  This  good 
man,  bent  on  his  errands  of  mercy,  was  seen  in  our  streets 
under  the  most  burning  sun  of  summer,  and  the  fiercest 
storms  of  winter,  as  if  armed  against  the  elements  by  the 
power  of  charity.  He  has  left  us,  but  not  to  be  forgotten. 

[4] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


He  enjoys  among  us  what  to  such  a  man  must  be  dearer 
than  fame.  His  name  is  cherished  where  the  great  of  this 
world  are  unknown.  It  is  pronounced  with  blessings,  with 
grateful  tears,  with  sighs  for  his  return,  in  many  an  abode 
of  sorrow  and  want;  and  how  can  we  shut  our  hearts  against 
this  proof  of  the  power  of  the  Catholic  religion  to  form  good 
and  great  men?  (“Channing’s  Works,”  New  Edition  Com¬ 
plete,  p.  563). 

Cardinal  McCloskey 

John  McCloskey,  fifth  Bishop  and  second  Archbishop 
of  New  York,  the  first  native-born  American  Cardinal, 
was  the  first  native  of  New  York  State  to  enter  the  secular 
priesthood. 

In  talents  and  virtue  he  was  worthy  of  these  high 
honors.  The  history  of  his  career  forms  one  of  the 
whitest  pages  of  the  annals  of  the  Catholic  Church  in 
the  United  States.  John  McCloskey  was  in  the  best  sense 
of  the  word  a  thorough  American.  As  a  member  of  the 
Sacred  College,  this  citizen  of  our  great  democracy  of  the 
West  brought  into  that  august  body  all  the  refinement 
and  polish  of  the  Old  World.  Had  the  Pope,  the  American 
Church  and  people,  in  their  search  for  a  representative 
American,  purposely  looked  for  one  in  whom  blended  all 
the  virtues  of  the  New  World  together  with  the  graces 
of  the  Old,  they  could  not  have  found  a  better  one  than 
the  second  Archbishop  of  New  York. 

John  McCloskey  was  born  in  Brooklyn,  New  York, 
March  20,  1810,  and  died  in  New  York  City,  October  10, 
1885.  Receiving  his  early  training  in  a  classical  school 
in  New  York  City  and  at  Mount  Saint  Mary’s,  Emmits- 
burg,  he  was  ordained  priest  in  old  Saint  Patrick’s  Cathe¬ 
dral,  New  York,  January  12,  1834.  His  remarkable 
philosophical  and  theological  attainments,  his  gift  of 
exposition,  the  logical  bent  of  his  mind,  together  with  his 
clear  and  persuasive  eloquence,  early  marked  him  out  for 
a  professor’s  chair.  For  one  year  after  his  ordination, 
we  find  him  teaching  philosophy  in  the  newly  opened  dioce¬ 
san  seminary  at  Nyack-on-Hudson.  The  destruction  of 

[5] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  college  by  fire  soon  after,  left  him  free  to  travel  abroad 
and  to  put  the  finishing  touch  to  his  already  well-rounded 
studies.  In  Rome,  while  staying  with  the  Theatines  at 
San  Andrea  della  Valle,  he  followed  the  lectures  at  the 
Gregorian  University  under  the  Jesuits,  numbering  Per- 
rone  and  Manera  among  his  teachers.  In  the  Eternal 
City,  whose  history  both  in  pagan  and  Papal  times  was 
known  to  him  in  its  minutest  details,  he  made  many  friends, 
among  them  Cardinals  Weld  and  Wiseman,  the  learned 
Angelo  Mai  and  the  greatest  linguist  of  modern  times, 
Cardinal  Mezzofanti.  Few  Americans  were  as  well  ac¬ 
quainted  with  the  events  both  on  the  Continent  and  in 
England  as  the  young  New  York  priest,  who  in  Rome  and 
later  on  by  his  travels  in  Italy,  Belgium,  Germany,  England 
and  Ireland,  came  into  close  contact  with  the  epoch-making 
movements  in  Church  and  State  which  marked  the  second 
quarter  of  the  nineteenth  century.  John  McCloskey 
watched  with  the  eye  of  a  keen  observer  the  social  and 
religious  influence  of  Catholic  leaders  like  Lacordaire  and 
Montalembert.  He  divined  the  tendencies  manifested  by 
Dollinger,  watched  the  beginnings  of  a  Catholic  revival 
in  England  and  all  but  prophesied  the  stirring  events 
in  Europe  which,  a  few  years  after,  came  to  a  bloody 
climax  in  the  Revolution  of  1848. 

It  was  a  trained  scholar,  a  clear-headed  thinker,  a 
man  of  deep  faith  and  piety,  of  indomitable  will  but  of 
singular  gentleness  and  refinement  that  returned  to  the 
United  States  in  the  autumn  of  1837.  Hard  work  awaited 
him.  The  parish  of  Saint  Joseph's,  Sixth  Avenue,  New 
York  City,  was  placed  under  his  charge.  It  was  a  strong¬ 
hold  of  the  vicious  system  known  as  “trusteeism,”  which 
in  New  York  and  Philadelphia  as  well  as  in  other  American 
cities  threatened  to  subject  the  parish  priest  to  lay  control 
and  to  make  of  him  little  more  than  the  servant,  and  not 
the  pastor,  of  his  people.  Calmly,  with  a  prudence  never 
taken  off  its  guard,  but  with  an  energy  of  will  that  never 

[6] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


despaired,  Father  McCloskey  fought  the  evil,  and  finally 
conquered,  winning  over  his  at  one  time  rebellious  people 
by  his  gentleness  and  love. 

When  Bishop  Hughes  was  looking  for  a  president  for 
his  newly  founded  college  of  Saint  John's,  Fordham,  it 
was  almost  inevitable  that  Father  McCloskey  should  be 
his  choice.  Nor  could  any  other  candidate  be  chosen  when 
the  Bishop  of  New  York  asked  the  Holy  See  to  give  him 
a  coadjutor  in  the  arduous  tasks  of  his  office.  On  March 
10,  1844,  Father  McCloskey  was  consecrated  titular  Bishop 
of  Axiere  and  Coadjutor  of  New  York  with  the  right  of 
succession.  For  the  three  following  years  he  proved  the 
loyal  and  efficient  lieutenant  of  the  great  Archbishop  of 
the  metropolis  of  the  New  World.  But  the  steady  growth 
of  the  Church  in  New  York  State  called  for  a  division 
of  dioceses,  as  it  was  impossible,  even  for  a  man  of  such 
organizing  power  and  capacity  for  work  as  John  Hughes 
assisted  by  his  energetic  coadjutor,  to  satisfy  the  demands 
placed  upon  him.  Bishop  McCloskey  was  transferred  to 
the  newly  created  See  of  Albany  on  May  21,  1847,  where 
he  had  to  organize  everything.  Pioneer  work  of  the 
sternest  kind  awaited  him.  That  work  has  been  admirably 
described  by  his  successor  in  the  See  of  New  York,  the 
late  Cardinal  Farley: 

It  was  no  small  work  to  organize  a  diocese  of  30,000 
square  miles  in  extent,  containing  less  than  twenty-five 
churches  and  thirty-four  priests,  two  orphan  asylums  and 
two  free  schools  (Shea,  vol.  4,  p.  126;  and  “Cath.  Alman.,” 
1848).  The  Catholics,  scattered  and  poor,  numbered  60,000. 
After  seventeen  years  of  his  administration  of  Albany  he 
left  behind  as  a  result  a  noble  cathedral,  eighty-four  priests, 
one  hundred  and  thirteen  churches,  eight  chapels,  forty-four 
minor  stations,  eighty-five  missionaries,  three  academies  for 
boys,  one  for  girls,  six  orphan  asylums,  fifteen  parochial 
schools,  and  Saint  Joseph’s  Provincial  Seminary,  Troy, 
which  he,  with  Archbishop  Hughes,  was  largely  instrumental 
in  securing  and  equipping.  (“Catholic  Encyclopedia,”  vol. 

IX,  p.  486). 

When  in  the  January  of  1864,  the  mighty  John 
Hughes,  the  first  Archbishop  of  New  York,  passed  away, 

[7] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


after  an  episcopate  unsurpassed  perhaps  in  achievements 
in  the  history  of  the  American  Church,  the  Bishop  of 
Albany  was  felt  by  bishops,  clergy  and  people  to  be  the 
logical  candidate  for  the  important  post.  On  his  appoint¬ 
ment  to  the  See  of  Albany,  Bishop  McCloskey  had  resigned 
his  right  as  successor  to  the  dead  Archbishop,  a  right  given 
him  simultaneously  with  his  appointment  as  coadjutor. 
He  never  claimed  that  right  of  succession  afterward.  On 
the  contrary,  he  begged,  prayed  and  implored  again  and 
again  in  a  letter  written  to  Cardinal  Reisach,  of  the  Con¬ 
gregation  of  the  Propaganda,  that  the  honors  of  the  archi- 
episcopal  see  should  not  be  given  him.  That  letter  was 
undoubtedly  the  cause  of  his  condemnation  to  the  very 
honors  he  sought  to  avoid.  On  May  6,  1864,  he  was  ap¬ 
pointed  Archbishop  of  New  York,  and  installed  in  office 
in  Saint  Patrick's  Cathedral,  August  27,  that  same  year. 
Eleven  years  after,  March  15,  1875,  he  was  preconized 
Cardinal  by  Pope  Pius  IX,  upon  whom  his  courtly  bearing, 
his  piety  and  refinement  of  manner,  his  staunch  loyalty  to 
the  Holy  See  had  made  a  deep  impression  during  the  Vati¬ 
can  Council.  He  was  invested  with  the  insignia  of  his 
office  in  the  old  Cathedral,  Mott  Street,  April  27,  1875,  and 
in  1878,  after  assisting  at  the  coronation  of  Leo  XIII,  re¬ 
ceived  from  him  the  Cardinal's  hat,  in  the  Consistory  of 
March  28  of  that  same  year. 

In  the  autumn  of  1880,  owing  to  his  infirmities  and 
the  growing  burdens  of  his  office,  he  was  given  a  coadjutor 
with  the  right  of  succession  in  the  person  of  the  Right 
Reverend  Michael  A.  Corrigan,  Bishop  of  Newark,  New 
Jersey,  who  was  appointed  titular  Archbishop  of  Petra. 
Almost  the  last  notable  act  of  his  public  life  was  the 
celebration  of  the  fiftieth  anniversary  of  his  ordination, 
January  12,  1884.  It  was  followed  by  the  ringing  protest 
in  which  both  the  American  who  loves  liberty  and  the 
Prince  of  the  Church,  who  swears  to  keep  inviolate  the 
immemorial  and  sacred  rights  of  the  Bride  of  Christ,  were 

[8] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


heard.  In  that  protest  he  appealed  to  President  Arthur 
for  protection  of  American  ecclesiastical  property,  that 
of  the  American  College  in  Rome,  against  the  threatened 
spoliation  of  the  Italian  Government.  The  President  of 
the  United  States  heard  the  appeal  of  the  American  Cardi¬ 
nal,  and  the  Secretary  of  State,  Mr.  Frelinghuysen,  through 
the  American  Minister  at  the  Quirinal,  brought  the  case 
to  the  notice  of  the  Italian  Government  and  the  American 
College  was  saved. 

Cardinal  Farley,  who  succeeded  Archbishop  Corrigan 
as  Archbishop  of  New  York  and  was  also  heir  to  the 
cardinalitial  honors  of  John  McCloskey,  has  in  the  splendid 
life  which  he  wrote  of  his  distinguished  predecessor,  left 
a  true  picture  of  the  man.  In  giving  the  young  New 
York  boy  to  the  priesthood,  in  advancing  later  on  the 
young  American  to  the  ranks  of  the  priesthood  and  of 
the  episcopate,  and  lifting  him  to  the  rank  of  the  highest 
peerage  of  the  Church,  Catholic  America  showed  that  she 
had  advanced  with  giant  strides  and  was  worthy  of  taking 
her  place  with  the  oldest  and  most  historic  churches  of 
the  Old  World.  In  Father  McCloskey  the  Faithful  of  New 
York  City,  even  when  through  the  trustee  system  which  he 
finally  overthrew,  separated  for  a  while  from  a  pastor  they 
later  learned  to  admire  and  love,  found  a  model  priest,  a 
man  in  every  sense  of  the  word  of  the  sanctuary,  and  who 
among  rich  and  poor  alike,  in  the  council  of  statesmen 
and  the  assemblies  of  the  Church,  carried  with  him  the 
light  and  the  atmosphere  of  the  sanctuary  and  the  radiant 
light  of  the  altar.  His  life  as  Bishop  and  Archbishop,  in 
Albany  and  New  York,  subsequent  bishops  have  been 
eager  to  imitate.  In  New  York,  he  continued  the  work 
of  John  Hughes,  the  ecclesiastical  Hercules  who  preceded 
him,  and  he  is  not  dwarfed  by  comparison  with  that  Titan. 
John  Hughes  was  the  battling  Maccabeus  of  the  Church 
of  New  York,  fearless  and  uncompromising;  John  Mc¬ 
Closkey,  its  Francis  de  Sales,  conciliatory  and  gentle,  but 

[9] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


as  unyielding  as  his  predecessor  where  principle  was  con¬ 
cerned.  Like  John  Hughes,  wherever  his  successor  ap¬ 
peared,  his  presence  brought  something  of  light  and  cour¬ 
age,  some  undeniable  aura  of  the  things  of  God  and  the  soul. 
For  example,  in  the  Second  and  Third  Councils  of  Balti¬ 
more,  and  in  the  Vatican  Council,  where  he  voted  in  the 
final  session  for  Infallibility  unreservedly  and  with  an 
absolute  loyalty  to  the  Church  and  the  Papacy  which  could 
never  be  doubted,  John  McCIoskey  was  a  prince  among  the 
children  of  Israel.  His  successor,  Cardinal  Farley,  may 
again  be  allowed  to  speak  to  summarize  his  splendid  work 
in  behalf  of  the  archdiocese  over  whose  destinies  he  pre¬ 
sided  : 


The  twenty-one  years  of  his  administration  as  Arch¬ 
bishop  covered  all  the  Sees  of  New  York,  New  England, 
and  most  of  New  Jersey,  his  suffragans  being  Albany, 
Boston,  Brooklyn,  Burlington,  Buffalo,  Hartford,  Newark, 
Portland,  Springfield,  and  the  territory  later  apportioned 
off  for  the  Dioceses  of  Fall  River,  Ogdensburg,  Syracuse, 
and  Trenton.  To  provide  for  the  wants  of  this  vast  terri¬ 
tory,  he  held  the  Fourth  Provincial  Council  of  New  York 
in  September,  1883,  having  also  held  the  Third  and  Fourth 
Diocesan  Synods  of  New  York.  Considering  his  strength, 
he  was  perhaps  the  most  hard-working  man  in  his  diocese. 

To  minister  to  the  rapidly  growing  wants  of  his  people, 
which  now  numbered  600,000,  the  priests  having  grown  from 
150  to  400,  the  churches  and  chapels  from  85  to  229,  schools 
and  academies  from  53  to  97,  the  pupils  in  the  Catholic 
schools  from  16,000  to  37,000,  was  a  task  that  called  for 
more  than  ordinary  energy  and  zeal.  The  New  York 
Catholic  Protectory  is  a  striking  monument  of  his  foresight 
in  making  provision  for  a  class  of  children  much  neglected, 
besides  adding  to  the  number  of  hospitals,  homes  and 
asylums  as  the  growing  wants  demanded.  But  perhaps 
the  work  which  will  ever  stand  out  as  evidence  of  his 
wonderful  energy  and  zeal,  no  less  than  of  his  refined  and 
elevated  taste,  are  the  three  cathedrals  built  by  him:  the 
Immaculate  Conception,  Albany;  Saint  Patrick’s,  Mott 
Street,  rebuilt  after  the  fire,  and  Saint  Patrick’s,  Fifth 
Avenue,  New  York,  which  last  was  solemnly  consecrated 
5  October,  1910.  (“Catholic  Encyclopedia,”  vol.  IX,  p. 
488). 

Catholics  in  particular  and  Americans  of  every  creed, 
who  admire  the  loftiest  civic  virtues  blended  without 

[10] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


affection  or  parade  with  the  noblest  virtues  of  religion 
and  the  attainments  of  the  scholar,  unite  in  paying  their 
homage  to  our  first  American-born  Cardinal. 

Cardinal  Gibbons 

The  entire  American  people  felt  a  sentiment  of 
singular  gratification  in  the  elevation  of  John  McCloskey 
to  the  dignity  of  the  cardinalate.  A  man  of  spotless  life, 
scholarly  in  cast  of  mind,  refined  in  manners,  retiring  of 
disposition,  he  shunned  honors  and  even  that  legitimate 
fame  which  follows  great  deeds.  He  was  a  great  American 
and  a  great  Cardinal.  But  personally,  he  was  known  to 
relatively  few.  One  followed  him,  who  in  the  United 
States  and  abroad  was  known  as  the  “American  Cardinal,” 
par  excellence.  He  won  that  title  by  the  length  of  his 
services  as  a  member  of  the  Sacred  College,  by  his  love 
of  America  and  all  those  things  of  good  report  which 
America  stands  for,  by  his  absolute  identification  with  the 
cause  of  American  institutions,  by  his  democratic  sim¬ 
plicity,  the  charm  of  his  manners,  the  interest  which  he 
took  in  every  popular  movement,  the  esteem  in  which  he 
was  held  by  Popes,  Presidents  and  workingmen,  the  zeal 
he  showed  as  priest,  Bishop  and  Archbishop  for  the  spirit¬ 
ual  welfare  of  his  people,  the  influence  he  exercised  in 
the  councils  of  the  Church  and  the  high  destinies  of 
the  American  nation.  That  man  was  James  Cardinal 
Gibbons. 

In  1896,  Cardinal  Gibbons  published  his  “Ambassador 
of  Christ.”  In  that  volume,  he  unconsciously  painted  his 
own  picture.  From  the  moment  when  he  was  ordained 
priest  in  the  first  year  of  our  Civil  War,  to  his  death, 
James  Gibbons  lived  and  spoke  as  the  envoy  of  God  first 
of  all  to  the  Catholics  of  the  United  States  and  then  to 
the  Americans  of  every  creed  and  race  in  the  wide  fields 
in  which  he  labored.  He  became  the  Ambassador  of 
Christ  in  North  Carolina  and  Virginia,  to  the  Faithful 

[11] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


of  his  diocese  of  Baltimore,  and  to  that  larger  flock  which 
listened  to  his  words  and  admired  his  ideals  and  his  life, 
in  every  Catholic  diocese  and  parish  of  the  United  States. 
To  thousands  of  Americans,  who  little  understood  what 
a  Catholic  bishop  is,  and  even  half-heartedly  dreaded  the 
name  of  “Cardinal/’  and  were  ready  to  see  in  one,  only 
a  wily  emissary  of  Rome  and  an  agent  for  its  “medieval” 
intrigues,  he  showed  what  a  true  priest  of  God  is  and  that 
a  man  can  be  at  one  and  the  same  time  the  staunchest 
upholder  of  the  spiritual  prerogatives  of  the  Holy  See  and 
a  whole-hearted  American. 

The  life  of  James  Cardinal  Gibbons  is  a  story  of  epic 
proportions,  but  so  serene,  so  majestically  progressive  in 
its  rise,  so  athrill  in  every  episode  with  the  life  of  the 
stirring  times  in  which  he  lived,  so  attuned  to  the  spirit 
of  the  nation  in  its  noblest  manifestations,  so  unobtrusive 
in  its  achievements,  that  at  times  we  fail  to  grasp  its 
power  and  massive  proportions.  It  parallels  in  its  prog¬ 
ress,  its  steady  upward  thrust  and  irresistible  ascent,  the 
life  and  unconquerable  surge  forward  of  the  nation  and 
the  Church  of  which  he  was  such  a  splendid  ornament. 
Its  broad  lines  can  be  thus  briefly  summarized: 

James  Gibbons  was  born  in  Baltimore,  July  23,  1834; 
he  died  in  that  city,  March  21,  1921.  He  received  his 
early  education  in  the  west  of  Ireland,  but  returning  to 
the  United  States  with  his  widowed  mother,  he  pursued 
his  studies  for  the  priesthood  at  Saint  Charles  College  and 
Saint  Mary’s  Seminary,  Baltimore,  and  was  ordained  priest 
June  30,  1861.  After  a  few  months  of  ministry  at  Saint 
Patrick’s,  Baltimore,  he  was  placed  in  charge  of  Saint 
Bridget’s,  Canton,  just  outside  the  city.  Archbishop 
Spalding  had  eagerly  watched  the  career  of  the  young 
priest,  and  quickly  discerned  in  him  a  character  of  finely- 
molded  proportions,  the  zeal  and  piety  of  an  apostle.  He, 
therefore,  brought  Father  Gibbons  to  the  cathedral  as  his 
secretary,  and  soon  after  appointed  him  chancellor  of  the 

[12] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


archdiocese.  In  1868,  when  only  in  his  thirty-fourth  year, 
he  was  appointed  by  Pius  IX  Vicar  Apostolic  of  North 
Carolina  and  consecrated  titular  Bishop  of  Adrymyttum. 
Four  years  afterwards,  on  the  death  of  Bishop  McGill  of 
Richmond,  he  was  promoted  to  that  see,  and  his  five  years 
in  that  diocese  were  marked  by  an  extraordinary  develop¬ 
ment  in  the  life  and  activities  of  the  Church  entrusted 
to  his  care.  But  honors  hovered  over  him.  Appointed 
in  1877  coadjutor  with  right  of  succession  to  Archbishop 
Bayley  of  Baltimore,  then  in  failing  health,  later  in  the 
same  year  he  succeeded  to  that  see.  In  1884,  as  Delegate 
Apostolic,  he  presided  over  the  Third  Plenary  Council  of 
Baltimore,  and  much  of  the  success  of  that  historic 
assembly  was  due  to  him.  In  recognition  of  all  these 
services,  Leo  XIII,  who  deeply  appreciated  the  talents  and 
virtues  of  the  American  prelate,  created  him  Cardinal  in 
1886.  For  the  thirty-five  following  years,  James  Cardinal 
Gibbons  stood  out  admired  and  loved  by  every  American, 
irrespective  of  religious  belief,  as  one  of  the  greatest  citi¬ 
zens  of  the  Republic,  until  at  his  death  in  the  spring  of 
1921,  the  entire  country  united  in  a  tribute  to  his  priestly 
and  civic  virtues  which  reminds  us  of  the  tributes  the 
nation  paid  at  the  graves  of  Theodore  Roosevelt  and  of 
Abraham  Lincoln. 

In  1834,  Baltimore  had  not  outgrown  the  limits  of  a 
colonial  town.  The  United  States  which  at  the  beginning 
of  the  Civil  War,  had  not  quite  32,000,000  inhabitants,  now 
counts  117,000,000.  When  the  future  Cardinal  was  a 
child,  the  Catholics  in  this  country  numbered  600,000, 
under  one  Archbishop  and  ten  Bishops;  they  now  number 
18,000,000  under  two  Cardinals,  an  Apostolic  Delegate, 
fifteen  Archbishops  and  a  hundred  Bishops.  He  watched 
with  pride  the  growth  of  our  empire.  He  was  but  a  mere 
lad  when  Andrew  Jackson  was  sending  United  States 
veterans  to  the  South  to  fight  the  treacherous  Osceola.  In 
his  early  manhood  he  saw  North  and  South  locked  in 

[13] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


strife;  he  went  to  his  grave  broken-hearted  over  the 
tragedy  of  the  most  titanic  war  of  history.  He  lived  under 
twenty-two  Presidents  of  the  United  States.  His  father, 
Thomas  Gibbons,  lifted  him,  an  infant  in  arms,  to  look 
upon  “Old  Hickory”  when  the  hero  of  New  Orleans  met 
with  a  triumphal  reception  in  Baltimore.  Of  the  five 
Popes  who  succeeded-  each  other  on  the  Throne  of  Peter 
during  his  lifetime,  four  knew  him  personally  and  loved 
him.  In  all  that  concerned  the  interests  of  Church  and 
country  in  the  United  States,  Leo  XIII  never  failed  to 
consult  him  and  to  yield  to  his  knowledge  of  the  needs 
and  the  ideals  of  the  Republic  of  the  West.  At  the  Vatican 
Council  in  1870,  Bishop  Gibbons,  then  Vicar-Apostolic  of 
North  Carolina,  and  only  thirty-six  years  old,  was 
the  youngest  bishop  present.  The  eminent  men  of  that 
assembly  have  passed  away.  He  survived  them  all.  So 
had  Charles  Carroll  of  Carrollton  outlived  Jefferson, 
Adams,  Franklin  and  Washington,  who  had  signed  with 
the  pen  and  safeguarded  with  the  sword  the  charter  of  our 
national  independence. 

Quick  was  the  rise  of  young  Father  James  Gibbons 
from  the  ranks  of  the  clergy.  He  began  his  classical 
studies  in  a  school  of  the  west  of  Ireland  that  boasted 
neither  material  equipment  nor  financial  endowment,  but 
had  the  gift,  the  only  one  worth  while  where  education  is 
concerned,  of  forming  scholars  and  gentlemen.  On  his 
father’s  death  he  was  brought  back  by  his  mother  to  the 
United  States,  the  land  in  which  God  intended  him  to  work, 
and  where  his  gifts  of  ambassador,  conciliator,  patriot  and 
priest  were  needed.  Had  that  brave  mother  not  restored 
her  boy  to  the  land  that  had  given  him  birth,  the  United 
States  would  have  met  with  an  irreparable  loss.  Other 
ambassadors  of  Christ  would  have  spoken  their  message, 
but  the  note  which  James  Gibbons  sounded  as  priest, 
Bishop,  Archbishop,  Cardinal,  patriot,  statesman,  contro¬ 
versialist,  American  citizen,  writer,  interpreter  of  the 

[14] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


doctrines  of  the  Catholic  Church  to  the  American  nation, 
would  have  been  wanting. 

When  he  began  his  life  work,  a  new  era  was  opening. 
A  man  was  needed  for  its  tasks.  When  in  July,  1861,  the 
congregation  of  Saint  Patrick’s,  Baltimore,  saw  their 
assistant  pastor’s  strong  face,  winsome  smile  and  well- 
knit  frame,  and  heard  him  delivering  his  priestly  message 
with  an  authority  and  elegance  of  diction  which  for  seven¬ 
ty  years  never  lost  its  Addisonian  charm,  they  knew  that 
they  had  no  ordinary  man  to  look  after  their  spiritual 
welfare.  It  was  the  same  at  Saint  Bridget’s,  Canton,  at 
Saint  Lawrence’s  Church,  on  the  Patapsco,  at  Forts 
McHenry  and  Marshall.  Parish-priest  and  missionary, 
Father  Gibbons  was  his  own  sexton,  bell-ringer,  driver  over 
snow-covered  fields,  pilot  and  rower  across  swollen  streams. 

These  humbler  days  shine  with  a  light  altogether  their 
own.  They  were  spent  among  the  poor.  Father  Gibbons 
shared  their  poverty.  He  performed  the  humblest  duties 
of  the  priesthood.  He  catechized,  taught  school,  rode  miles 
on  sick-calls.  His  large  humanity,  his  zeal  and  refinement 
made  him  loved  everywhere.  American  himself  in  the 
noblest  sense  of  the  word,  he  saw  that  Americans  natu¬ 
rally  loved  the  truth.  Ambassador  of  his  Master  Christ, 
he  longed  to  bring  the  truth  of  Christ  and  the  Church 
He  founded  home  to  his  countrymen.  Consecrated  August 
16,  1868,  titular  Bishop  of  Adrymyttum  and  Vicar-Apos¬ 
tolic  of  North  Carolina,  he  found  the  new  field  opened  to 
him,  almost  without  laborers  but  himself  and  a  handful  of 
devoted  priests.  But  North  Carolina  and  Richmond,  to 
which  latter  see  he  was  appointed  in  1872,  were  but  the 
initial  stages  of  the  real  apostolate  of  the  youthful  prelate. 
Baltimore,  the  city  of  his  birth,  was  to  welcome  him  as 
its  Archbishop,  October,  1877 ;  Archbishop  Bayley  had 
died  but  a  few  months  before. 

No  matter  where  he  lived,  James  Gibbons  would  by 
his  own  talents,  virtues  and  innate  worth  have  risen  above 

[15] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


any  obstacle.  As  a  simple  parish-priest,  as  Vicar-Apostolic 
in  the  spiritually  deserted  mountain-tracts  of  North  Caro¬ 
lina,  as  Bishop  of  Richmond,  he  had  already  won  the  esteem 
and  affection  of  his  people  and  his  elders  in  the  episcopate. 
He  was  already  a  power  for  good  in  the  country.  The 
archiepiscopal  see  of  Carroll  was  now  to  furnish  him  with 
an  external  glamour  and  prestige  and  thus  greatly  add  to 
his  influence. 

As  Bishop  of  Richmond  he  had  published  in  1876  one 
of  the  most  remarkable  books  written  in  the  nineteenth 
century,  “The  Faith  of  Our  Fathers.”  The  title  alone  is 
an  inspiration  and  a  masterpiece.  “The  Faith  of  Our 
Fathers”  is  not  a  book  of  controversy,  nor  strictly  can  it 
be  called  a  work  of  apologetics.  It  is  a  clear,  simple  ex¬ 
position  of  the  Catholic  Faith,  the  old  unvariable  and  un¬ 
varied  Faith  of  Christendom.  It  avoids  the  rigid  methods 
of  the  schools.  No  parade  of  recondite  learning  mars  its 
pages.  It  is  a  book  that  a  toiler  can  understand  for  its 
simplicity,  candor  and  straightforwardness,  and  scholars 
admire  for  the  infallible  psychological  insight  of  the 
author  into  the  peculiarities  of  the  American  mind.  Of 
“The  Faith  of  Our  Fathers”  over  1,000,000  copies  were 
sold.  Its  calm  and  dignified  exposition  of  the  Faith,  its 
Virgilian  sweetness,  its  tone  of  authority  unmarred  by 
dogmatism  or  harshness,  won  thousands  to  the  Catholic 
Church. 

Archbishop  Gibbons  up  to  the  day  of  his  creation  as 
Cardinal  had  been  a  prominent,  beloved  and  well-known 
figure.  Since  1886,  he  was  a  national  institution.  In  his 
long  life,  he  may  perhaps  have  made  some  slight  errors; 
they  disappear  in  the  splendor  of  noble  deeds.  He  had  the 
esteem  and  the  love  of  Benedict  XV,  Leo  XIII,  of  Pius  X 
and  Pius  IX,  the  affection  of  his  people  of  Baltimore,  chil¬ 
dren,  old  and  young,  Catholic  and  Protestant  and  Jew.  To 
his  brothers  in  the  episcopate  he  spoke  with  something  of 
the  authority  of  a  Father  in  Christ.  To  those  not  of  his  fold 

[16] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


he  represented  worthily  the  authority  of  the  Church,  and 
proved  by  his  timely  and  judicious  utterances  that  the 
Catholic  Church  was  the  friend  of  those  free  and  demo¬ 
cratic  institutions  of  which  his  countrymen  were  so  proud. 

He  proved  that  there  was  no  antagonism  between  the 
Catholic  Church  and  progress,  science,  sound  industrial 
and  political  theories.  When  the  cause  of  the  Knights  of 
Labor  was  in  danger  of  incurring  ecclesiastical  censure 
and  condemnation  at  Rome,  he  addressed  in  February, 
1887,  to  Cardinal  Simeoni,  Prefect  of  the  Propaganda,  for 
presentation  to  the  Holy  Office,  a  report  on  the  subject, 
perhaps  the  ablest  document  he  ever  wrote.  Good  men 
called  the  American  Cardinal  a  Socialist.  But  Manning 
in  England  looked  upon  the  document  as  one  worthy  of  a 
true  friend  of  the  poor.  The  head  of  the  Knights  of 
Labor  in  the  United  States,  Terence  V.  Powderly,  and  the 
tens  of  thousands  of  workingmen  whose  cause  had  been 
championed  by  the  Archbishop  of  Baltimore,  saw  their 
side  of  the  question  placed  in  its  true  light.  The  condem¬ 
nation  with  which  they  were  threatened  was  never  pro¬ 
nounced.  The  ban  against  the  Knights  was  lifted  in 
Canada,  and  Leo  XIII’s  Encyclical  on  Labor,  which  soon 
followed,  outlined  his  admirably  sane  and  generous  position 
concerning  organized  labor. 

When  the  Third  Plenary  Council  of  Baltimore  was 
held  in  1884,  Cardinal  Gibbons  was  appointed  by  Leo  XIII 
Apostolic  Delegate,  and  in  that  capacity  presided  over  the 
sessions  of  the  assembly  with  a  dignity  and  authority  that 
won  all  hearts.  To  the  cause  of  the  Catholic  University 
he  gave  his  unflagging  and  intelligent  cooperation,  for  he 
knew  the  necessity  of  a  thoroughly  educated  clergy.  Evil 
influences  within  the  Church  itself  attempted  to  divide  the 
Faithful  by  bringing  into  action  in  their  ranks  the  mis¬ 
chievous  effects  of  nationalism,  by  claiming  for  certain 
elements  of  the  Catholic  population  bishops  of  the  nation 
to  which  they  belonged.  The  Cardinal  left  no  doubt  as 

[17] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


to  his  position  in  the  matter  when  he  exclaimed:  “Woe 
to  him  that  would  sow  the  tares  of  discord  in  the  fair 
field  of  the  Church  of  America.”  Thoroughly  Catholic  and 
priestly,  in  his  every-day  life  he  was  also  a  thorough 
American.  In  the  terrible  conflict,  which  can  scarcely  be 
said  to  be  over,  his  heart  beat  high  to  the  ideals  of  the 
country.  He  gave  chaplain  after  chaplain  to  the  service 
of  our  men  across  seas.  He  was  foremost  in  every  relief 
work,  and  the  Red  Cross  and  the  Knights  of  Columbus 
never  appealed  to  him  in  vain.  Under  his  red  robes  beat 
the  heart  of  a  soldier  of  liberty  and  justice.  His  last 
years  were  crowned  with  endless  works  of  mercy,  as  his 
first  had  been  with  those  of  priestly  zeal.  In  the  work 
of  reconstruction,  social,  moral  and  economic,  which  he 
had  long  at  heart,  he  played  a  part,  in  spite  of  his  ad¬ 
vancing  years,  which  younger  men  envied. 

His  life  was  a  blessing  to  his  countrymen.  His  voice 
ever  pleaded  for  justice  for  his  own  Catholic  brethren,  for 
liberty,  for  suffering  humanity  wherever  found.  Its  last 
accents  were  heard  in  defense  of  the  persecuted  Jew  and 
suffering  Ireland.  He  was  the  Ambassador  of  the  Prince 
of  Peace.  He  frowned  on  discord  and  hate.  When  he  died 
something  noble,  tender  and  simple,  a  figure  truly  Ameri¬ 
can  and  Catholic,  went  out  of  our  national  life.  The  voice 
of  this  gentle  ambassador  will  not  be  silenced.  In  moments 
of  doubt  it  will  teach  succeeding  generations  how  to  blend 
patriotism  and  piety,  love  of  humanity  and  love  of  God. 
It  is  an  incontestable  sign  of  the  innate  greatness  of  the 
American  people,  that  it  assessed  at  its  true  worth  the 
simplicity  and  the  splendor  of  the  life  of  the  great  Cardinal. 

James  Cardinal  Gibbons  was  neither  a  masterful 
organizer  nor  a  profound  thinker.  His  generation  did  not 
see  in  him  a  fighting  Bishop  like  John  Hughes  of  New 
York,  or  McQuaid  of  Rochester,  or  Ireland  of  St.  Paul. 
But  his  was  a  symmetrical  character,  marked  by  simplicity, 
quick  and  instinctive  understanding  of  the  men  and  the 

[18] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


times,  and  a  spirituality  of  outlook  that  strongly  impressed 
the  invagination  and  heart  of  the  American  people. 

Shortly  after  the  Cardinal’s  death,  the  Reverend 
Doctor  William  Kerby  said  of  him  in  the  Catholic  World 
(May,  1921): 

A  man  in  eminent  station  who  can  inspire  universal 
trust  and  win  universal  respect  from  the  warring  factions 
of  a  divided  world  has  elements  of  real  greatness,  whether 
or  not  we  can  find  and  name  them.  A  man  whose  person¬ 
ality  is  as  a  flux  by  means  of  which  the  discordant  elements 
of  our  national  life  were  fused  into  harmony  is  a  national 
benediction  to  be  counted  among  the  high  favors  of  heaven. 

A  man  who  becomes  like  an  atmosphere  in  the  moral  world, 
under  whose  influence  virtues  thrive  and  vices  are  ashamed, 
carries  within  his  soul  the  springs  of  greatness  whether  or 
not  we  define  and  analyze  them.  A  man  who  is  respected 
and  loved  by  every  type  of  great  man  that  his  time  produces, 
is  himself  great  among  men. 

These  lines  admirably  describe  the  greatness  of  the 
illustrious  prelate,  who  for  so  many  years  was  the  Nestor 
to  the  American  Hierarchy. 

Cardinal  Farley 

In  a  scholarly  tribute  to  another  American  citizen 
enrolled  as  a  member  of  the  Sacred  College,  the  Reverend 
Doctor  Peter  Guilday,  writing  in  the  Catholic  World  for 
November,  1918,  said: 

In  announcing  the  death  of  Father  Faber  to  his  congre¬ 
gation  at  Saint  Mary  of  the  Angels,  Manning  broke  through 
the  studied  reserve  which  marked  his  attitude  in  the  pulpit 
and  said  with  tears:  “He  was  a  great  priest  .  .  .  and  he 
died  as  a  priest  should  die,  amid  the  prayers  and  tears  of 
his  flock.  Though  he  lived  in  the  world,  I  never  saw  anyone 
so  detached  from  the  world;  if  ever  there  was  a  higher  or 
a  lower  path  to  choose,  he  always  chose  the  higher;  if 
ever  there  was  a  truth  to  be  spoken  he  spoke  it  unhesitat¬ 
ingly,  without  any  desire  to  accommodate  it  to  the  tastes 
and  fashions  of  men.  I  know  of  no  greater  glory  that  can 
come  upon  the  head  of  a  priest  than  this.”  John  Cardinal 
Farley  died  thus,  mourned  by  a  world  made  up  of  many 
who  were  not  of  his  Faith,  by  a  world  of  which  he  was  a 
great  moral  leader  but  from  which  he  remained  spiritually 
aloof  to  the  end.  His  name  is  enrolled  in  that  singularly 
favored  class  of  God’s  servants  whose  lives  bear  the  closest 
scrutiny,  for  he  lived  but  for  one  purpose,  to  give  glory  to 

[  19  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


God  before  men  and  to  bring  all  men  to  the  feet  of  Christ 
by  love.  He  died  rich  in  virtue,  his  name  is  a  benediction 
throughout  the  land,  and  he  will  be  remembered  as  one 
whose  heart  was  ever  devoted  to  his  fellowmen. 

Every  American  knows  that  this  beautiful  tribute  is 
fully  deserved.  On  reading  it,  all  who  knew  and  loved 
Cardinal  Farley  will  instinctively  recall  an  historic  date 
in  his  life. 

On  the  afternoon  of  Wednesday,  November  29,  1911, 
His  Holiness  Pope  Pius  X  imposed  the  cardinalitial  berretta 
on  their  Eminences  Cardinals  Falconio,  di  Belmonte,  Far¬ 
ley,  Bourne,  Amette,  O’Connell,  Dubillard,  de  Cabrieres, 
Bisleti,  Lugari,  Pompili,  Billot  and  van  Rossum.  In 
answer  to  the  address  in  which  Cardinal  Falconio,  the 
dean  of  the  newly  created  Princes  of  the  Church,  thanked 
the  Holy  Father  for  the  honor  conferred  on  them,  the  Pope 
referred  to  the  enthusiasm  with  which  the  appointment 
of  the  American  Cardinals  had  been  greeted  by  the  people 
of  the  United  States.  Turning  to  the  newly  appointed 
American  Cardinals,  he  said : 

The  enthusiasm  with  which  the  news  of  your  elevation 
to  the  Sacred  College  was  received,  the  demonstrations 
which  were  made  for  you  by  all  classes  of  citizens,  the 
acclamations,  accompanied  with  blessings,  wishes  and  affec¬ 
tionate  greetings,  on  your  departure  from  New  York  and 
Boston,  and  finally  your  triumphant  voyage  across  the  o«ean 
protected  by  the  Papal  flag,  afford  me  not  only  hope,  but 
certainty  that  the  Lord  on  your  return  will  multiply  the 
fruits  of  your  Apostolate,  and  that  over  the  hospitable  land 
which  receives  all  people  of  the  world,  and  with  well-ordered 
liberty  provides  for  the  universal  well-being,  the  Lord  will 
reign  and  His  glory  will  shine  therein. 


On  the  heart  of  John  Farley  these  words  made  a  deep 
impression.  He  quoted  them  among  the  first  sentences 
which  he  spoke  in  Saint  Patrick’s  Cathedral  on  his  return 
from  the  Eternal  City.  His  heart  could  not  but  be  respon¬ 
sive  to  the  unsolicited  manifestations  of  joy  of  his  own 
flock  and  of  those  outside  the  fold  over  the  honor  conferred 
upon  him.  But  his  soul  was  above  any  thought  of  worldly 

[20] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


prestige  which  it  might  give.  Like  Pius  X,  he  had  but 
one  hope,  that  on  the  return  to  the  land  described  by  the 
Holy  Father  as  the  land  of  a  generous  hospitality  and  of 
well-ordered  liberty,  he  might  more  fully  a»d  more  chival¬ 
rously,  even  than  before,  were  that  possible,  carry  out 
the  ideals  for  which  from  his  boyhood  days  he  had  ever 
striven. 

In  the  lives  of  those  men  who  work  especially  for  God 
there  is  a  wonderful  unity.  That  unity  we  find  ki  the  life 
of  John  Cardinal  Farley.  It  was  not  without  a  special 
meaning  that  the  Papal  flag  floated  at  the  masthead  of  the 
ship  that  bore  him  across  the  seas  to  receive  from  the 
hands  of  Pius  X  the  insignia  of  his  office.  It  was  a  long 
time  since  that  flag  had  been  seen  on  the  highways  of  the 
ocean.  It  was  a  splendid  augury  that  on  one  of  the  rare 
occasions  when  it  floated  there  in  the  last  half-century  it 
should  be  unfurled  over  an  American  Cardinal  whose  whole 
life  as  priest,  bishop  and  Prince  of  the  Church  was  one 
continued  act  of  loyalty  to  the  Chair  of  Peter. 

John  Murphy  Farley  was  born  at  Newton-Hamilton, 
County  Armagh,  Ireland,  April  20,  1842;  he  died  in  New 
York  City,  September  17,  1918.  His  was  essentially  a 
priestly  soul.  It  is  as  a  priest  that  he  will  be  remembered. 
He  had  great  gifts,  breadth  of  view,  a  thorough  under¬ 
standing  of  the  issues  of  the  day,  administrative  quali¬ 
ties  of  a  high  order.  With  a  thorough  grasp  of  modern 
intellectual  problems,  he  looked  at  them  steadily  and 
calmly.  And  he  refused  to  depart  from  the  solutions  which 
his  Faith,  his  training,  his  clear  mind,  his  experience  had 
taught  him  were  absolutely  correct  and  sound.  In  abstract 
reasoning,  in  purely  metaphysical  questions,  in  theories 
as  such,  he  had  little  interest.  Yet  he  was  keenly  logical, 
and  an  accomplished  scholar.  His  one  passion  in  life  was 
to  deal  with  the  hearts,  the  souls,  the  lives  of  men.  He 
socialized  his  gifts  of  mind  and  heart,  his  innate  love  of 
virtue  and  truth,  his  sincere  and  tender  piety.  Ornaments 

[21] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


of  his  own  life,  they  were  the  source  and  the  explanation 
of  his  influence. 

Cardinal  Farley  spoke  the  truth  when  he  told  his 
people  that  his  life  among  them  for  fifty  years  as  student 
and  priest  was  an  open  book.  The  record  he  wrought  and 
wrote  with  his  hands  and  his  life,  was  one  of  labor, 
prayer,  humility,  unselfishness  and  fidelity  to  duty.  He 
could  truthfully  say  that  the  priesthood  was  the  only  honor 
to  which  he  had  ever  aspired.  Yet  honors  sought  this  gentle 
cleric  and  priest  from  the  days  when  he  was  a  student 
in  Saint  Macartan's  College  in  Ireland,  and  later  at  Saint 
John's,  Fordham,  New  York,  to  the  hour  when  after  years 
as  priest  and  pastor,  he  was  made  Auxiliary  Bishop  of 
New  York,  then  Archbishop  and  finally  Cardinal. 

When  these  honors  came  to  him  they  found  the  shep¬ 
herd  in  the  midst  of  his  labors.  It  was  thus  that  the  Pope's 
ambassadors  found  Saint  Bonaventure  in  the  humblest 
duties  of  the  monastery  when  they  bore  him  a  Cardinal's 
hat.  His  whole  priestly  life  was  passed  within  the  limits 
of  the  Archdiocese  of  New  York.  With  the  City  of  New 
York,  its  life,  its  activities,  its  marvelous  growth,  its 
problems,  he  was  intimately  acquainted.  He  loved  its 
people,  many-tribed  and  many-tongued.  For  the  energy, 
the  manhood,  the  push,  the  finely  audacious  economic  and 
business  enterprise  of  her  citizens,  he  had  the  greatest 
admiration.  To  America  and  the  American  Constitution, 
to  America's  aims  and  purpose  in  the  great  war,  he  was 
unflinchingly  loyal.  The  Governors  of  the  State,  the 
Mayors  of  the  city,  its  professional,  business  and  literary 
men  time  and  time  again  expressed  their  admiration  for 
him  in  heartfelt  words.  In  the  course  of  his  long  and 
useful  life  in  the  great  city,  New  York  learned  to  reverence 
and  love  this  unworldly  priest,  who  had  but  one  desire, 
to  rule  his  flock  as  a  true  shepherd  and  to  let  those  out¬ 
side  of  his  fold  know  that  if  they  did  not  consider  him 
their  spiritual  father,  he  looked  upon  them  all  as  friends. 

[22] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


As  a  young  priest,  when  assistant  at  New  Brighton, 
Staten  Island,  Father  Farley  gave  evidence  of  the  strong 
and  tender  piety,  the  mental  and  spiritual  equilibrium, 
the  zeal  which  ever  marked  him.  For  twelve  years  as 
secretary  to  Cardinal  McCloskey  he  was  unconsciously 
preparing  himself  for  the  duties  which  one  day  were  to 
be  his  in  the  position  then  occupied  by  the  first  American 
Cardinal  whom  he  so  loyally  served.  For  eighteen  years 
he  was  pastor  of  Saint  Gabriel's,  in  the  heart  of  the  city 
he  loved,  daily  in  contact  with  the  heart’s  blood  of  the 
people,  keenly  alive  to  their  spiritual,  social,  educational 
wants,  providing  for  their  children  and  their  poor,  always 
giving  the  example  of  an  untiring  and  zealous  shepherd 
of  the  flock  of  Christ.  In  1891  he  was  appointed  vicar- 

X 

general  of  the  archdiocese.  Immediately  the  force  of  his 
zeal,  his  unusual  administrative  capacity,  his  practical  in¬ 
sight  into  the  complex  workings  of  the  vast  organization 
under  his  control,  showed  the  true  worth  of  the  man. 
Made  auxiliary  bishop  in  1895,  he  found  a  still  larger  field 
for  his  energies,  his  talents  and  his  powers.  On  the  occa¬ 
sion  of  Archbishop  Corrigan’s  episcopal  silver  jubilee  he 
raised  $300,000  to  clear  from  debt  the  diocesan  seminary 
at  Dunwoodie.  In  1902  he  was  appointed  Archbishop  of 
New  York;  in  1911  he  was  created  a  Cardinal  of  the 
Holy  Roman  Church. 

When  Leo  XIII,  who  knew  men,  appointed  Bishop 
Farley  to  the  Archdiocese  of  New  York,  he  knew  the  pastor 
and  the  flock.  'He  realized  that  the  man  of  his  choice 
was  to  rule  one  of  the  greatest  and  one  of  the  most 
thoroughly  Catholic  sees  in  the  world.  Within  its  limits, 
almost  all  the  tongues  of  man  are  spoken.  Problems  that 
would  tax  the  brains  of  the  greatest  educational,  financial, 
social,  clerical  and  administrative  experts  must  be  faced 
almost  daily  in  the  chancellery  of  its  first  pastor.  The 
Pope  was  convinced  that  John  Farley  would  solve  them. 
If  the  newly  appointed  archbishop  trembled  at  the  thought 

[23] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


that  he  would  have  to  wear  the  mantle  of  Archbishop 
Hughes,  “the  hero”  and  the  champion  of  the  rights  and 
liberties  of  the  Church ;  of  Cardinal  McCloskey,  “the  sage,” 
and  of  Archbishop  Corrigan,  “the  saint,”  the  keen-sighted 
Leo  was  absolutely  confident  that  the  newly  appointed  prel¬ 
ate  could  successfully  tread  in  the  path  of  his  predecessors. 
To  use  the  words  of  one  of  his  priests  addressed  to  the 
Cardinal  after  his  return  from  the  Eternal  City :  “To  have 
held  this  portion  of  the  garden  of  the  Lord  at  the  point 
of  fertility  and  productiveness  to  which  they  had  brought 
it  would  in  itself  have  been  a  great  achievement.”  Cardi¬ 
nal  Farley  did  more.  Not  only  did  he  suffer  “no  flower 
or  fruit  or  tree  or  shrub  to  wither  and  decay,”  but  he 
“added  to  their  beauty,  their  number  and  their  variety.” 

The  administrative  abilities  of  the  Cardinal  Arch¬ 
bishop  of  New  York  were  mustered  into  the  service  of  the 
noblest  of  causes.  He  had  grown  up  with  the  archdiocese 
and  realized  its  needs.  As  a  country  and  city  pastor  he 
had  also  seen  the  needs  of  the  clergy.  He  loved  his  priests. 
They  repaid  his  love  with  theirs  and  added  to  it  their 
unfailing  loyalty.  For  the  younger  members  of  the  clergy 
he  had  a  special  affection.  Cathedral  College,  Dunwoodie 
Seminary,  where  the  future  priests  of  the  archdiocese  are 
trained  for  their  life’s  work,  were  especially  dear  to  him. 
He  insisted  that  the  American  priest  should  ever  be  the 
man  of  culture  and  refinement,  fully  equipped  for  the  mani¬ 
fold  duties  of  his  office.  He  still  more  emphasized  the  fact 
that  he  should  ever  be  a  man  of  prayer,  a  man  of  self- 
denial,  spotless  in  life  and  conduct.  If  he  prayed  for  the 
greater  spiritualization  and  sanctification  of  his  devoted 
priests,  he  gave  them  above  everything  else  the  inspiring 
example  of  his  own  childlike  piety  and  faith. 

Cardinal  Farley  was  little  given  to  the  arts  of  self¬ 
advertising.  He  was  modest  and  self-effacing.  Yet  he 
was  a  man  of  keen  mental  vision  and  eminently  practical. 
He  grasped  a  situation,  saw  a  problem  to  be  worked  out 

[24] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


% 

and  calmly  set  about  realizing  his  ideals  or  his  dream. 
There  were  gaps  in  our  Catholic  educational  system.  He 
endeavored  to  fill  them  and  to  improve  our  methods.  He 
gave  his  intelligent  and  loyal  support  to  the  Catholic  Uni¬ 
versity  at  Washington.  He  improved  the  parish  school 
system.  An  alumnus  of  Saint  John’s,  Fordham,  he  re¬ 
mained  one  of  her  most  loyal  sons  and  an  advocate  of  the 
sterling  education  which  his  Alma  Mater  and  her  sister 
colleges  uphold.  As  a  young  priest  and  as  a  pastor  in 
Saint  Gabriel’s,  he  suffered  with  the  poor.  Out  of  his 
own  scanty  resources  he  often  relieved  their  wants.  His 
gentle  and  sympathetic  nature,  his  warm  Celtic  heart, 
throbbed  in  unison  with  their  sorrows.  The  Saint  Vincent 
de  Paul  Society  and  its  American  Ozanam,  the  illustrious 
Thomas  M.  Mulry,  found  in  him  not  only  an  adviser  but 
a  champion.  The  spiritual  director  for  many  years  of  that 
society,  he  infused  into  it  an  enthusiasm  and  a  zeal,  and 
gave  evidence  of  an  intelligent  and  practical  insight  into 
the  needs  of  the  poor,  which  might  well  become  the  study 
of  the  best  social  workers.  When  “The  Catholic  Encyclo¬ 
pedia”  was  planned  he  gave  it  his  whole-hearted  approval. 
It  was  launched  under  his  patronage  and  he  never  wavered 
through  many  a  crisis  in  his  confidence  in  its  final  triumph. 

Head  of  a  great  diocese,  he  worked  for  its  financial, 
religious  and  educational  welfare.  Thanks  to  him,  Saint 
Patrick’s  Cathedral  was  freed  from  debt.  Successful  in 
relieving  the  diocesan  seminary  at  Dunwoodie  from  a  heavy 
financial  burden,  he  was  still  more  so  when  he  collected 
almost  a  million  dollars  for  the  noblest  sacred  edifice  in 
the  United  States  and  saw  his  cathedral  solemnly  conse¬ 
crated  to  God.  He  was  a  great  administrator,  but  he  was 
more.  He  was  in  all  things  a  priest  and  a  shepherd.  He 
was  all-embracing  in  his  sympathy  for  his  flock.  For  the 
blind,  the  deaf,  the  dumb,  the  children  whose  schools  he 
multiplied  nearly  fifty  per  cent,  for  the  homeless  orphan, 
he  had  a  special  care.  His  heart  was  open  to  every  appeal, 

[25] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


his  hands  were  ready  for  any  task.  In  priest,  Bishop  and 
Cardinal  John  Farley,  political  corruption,  Socialism,  the 
gilded  immoralities  of  the  stage  found  a  fearless  opponent ; 
the  sanctities  of  the  hearth  and  home,  a  dauntless 
champion. 

“A  priest  above  all  things” — such  is  the  tribute  which 
John  Farley  in  his  “Life  of  John  Cardinal  McCloskey”  pays 
to  his  illustrious  predecessor  in  the  See  of  New  York. 
Cardinal  Farley  was  preeminently  that.  Wearing  the 
white  flower  of  a  blameless  life,  while  mingling  with  the 
world  he  kept  his  priestly  robes  unstained  by  any  taint  of 
worldliness.  Differing  in  many  respects  from  his  three 
immediate  predecessors,  he  was  worthy  to  be  counted  on 
the  roll  of  the  great  bishops  who  in  the  greatest  city  of 
the  western  world  have  done  so  much  for  the  welfare  of 
their  fellow  citizens,  and  for  the  spread  of  the  kingdom 
of  God.  The  splendid  example  of  his  blameless  and  holy 
life  will  not  be  lost  on  the  mighty  city  which  he  loved. 
In  the  midst  of  hurrying  throngs,  the  hum  of  traffic  and 
the  sound  of  passing  feet  he  sleeps  under  the  arches  of 
his  noble  cathedral.  He  rests  there  among  his  children 
and  friends,  for  all  New  York  revered  and  loved  him. 

In  an  address  to  the  American  Federation  of  Catholic 
Societies,  in  Madison  Square  Garden,  New  York,  August 
20,  1916,  Cardinal  Farley  spoke  these  words: 

The  best,  the  most  fruitful  thing  we  can  do  for  the 
Church  is  to  make  her  spiritualizing  influence  so  resplendent 
in  our  character  and  conduct,  that  the  religiously  indifferent 
who  surround  us  will  see  her  claims  verified  and  illustrated 
in  the  self-sacrificing  devotion  of  her  children  to  the  service 
of  God  and  to  the  service  of  man.  The  world  is  trying 
to  do  good  to  humanity  from  purely  human  motives.  Let 
us  prove  to  it  that  the  faithful  who  serve  God  are  the  best 
because  they  are  the  most  disciplined  servants  of  men. 

There  is  to  be  found  the  keynote  of  his  life  and  the 
secret  of  his  power. 

Living  and  Other  Cardinals 

In  addition  to  William  Cardinal  O'Connell,  Archbishop 

[26] 


REPRESENTATIVES  IN  THE  SACRED  COLLEGE 


of  Boston,  who  was  enrolled  among  the  members  of  the 
Sacred  College  by  Pope  Pius  X,  on  November  27,  1911, 
and  Dennis  Cardinal  Dougherty,  Archbishop  of  Philadel¬ 
phia,  upon  whom  the  same  honor  was  conferred  by  Pope 
Benedict  XV,  March  7,  1921,  the  United  States  counts  six 
other  distinguished  prelates  who  were  raised  to  the  honors 
of  the  purple:  Cardinals  Persico,  Satolli,  Martinelli, 
Falconio,  Mazzella  and  Bonzano.  All  did  conspicuous 
and  valuable  work  in  the  United  States,  and  may 
be  called  American  Cardinals.  The  Franciscan  Cardinal 
Diomede  Falconio,  indeed,  has  a  strict  right  to  the  title, 
for  he  became  a  naturalized  citizen  of  the  Republic.  He 
was  ordained  priest  on  American  soil  and  for  some  years 
taught  at  Saint  Bonaventure’s  College,  Allegany,  New 
York,  later  on  becoming  president  of  that  institution.  In 
1899  he  was  sent  by  Leo  XIII  as  Apostolic  Delegate  to 
Canada.  From  1902  till  1911  he  acted  in  the  same 
capacity  in  Washington  and  was  created  Cardinal  in  1911. 
From  1896  until  1902  he  had  been  preceded  in  the  office 
of  Apostolic  Delegate  to  the  United  States  in  Washington 
by  an  Augustinian,  Archbishop  Sebastian  Martinelli,  who 
endeared  himself  to  every  class  of  people  in  the  country, 
and  who  on  his  return  to  Rome  was  also  similarly  rewarded 
for  his  singular  services  to  the  cause  of  religion.  Cardinal 
Falconio  was  succeeded  by  Archbishop  John  Bonzano  as 
Apostolic  Delegate  and  after  eleven  years,  during  which 
he  won  the  esteem  and  affection  of  all,  he  was  recalled  to 
Rome  and  created  Cardinal  November  16,  1922. 

The  first  Apostolic  Delegate  to  the  United  States  was 
the  scholarly  Francesco  Satolli.  His  term  of  office  dated 
from  1893  to  1896.  During  that  time  he  had  to  deal  with 
some  of  the  most  difficult  problems  that  ever  faced  the 
Bishops  and  the  Faithful  of  the  Catholic  Church  in 
America.  As  a  lecturer  on  dogmatic  theology,  both  in 
Rome  and  the  Catholic  University  of  Washington,  he 
charmed  his  hearers  by  the  lucidity  of  his  exposition  and 

[27] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  power  of  his  eloquence.  On  his  return  to  Rome,  Leo 
XIII  made  him  Cardinal  in  1895.  He  died  in  1910. 

As  far  back  as  1893,  Ignatius  Persico,  Bishop  of 
Savannah  from  1870  to  1872,  had  become  a  member  of 
the  Sacred  College.  He  passed  but  a  few  months  in  his 
Southern  diocese  but  during  that  short  time  succeeded  in 
winning  the  affections  of  his  people.  Cardinal  Persico  is 
best  known  in  connection  with  the  mission  entrusted  to 
him  in  1877  as  Apostolic  Delegate  in  Ireland. 

Camillo  Mazzella,  an  Italian  and  a  member  of  the 
Society  of  Jesus,  was  distinguished  as  a  professor  of  dog¬ 
matic  theology  in  the  United  States  where  he  taught  at  the 
Collegium  Maximum  of  the  Maryland-New  York  Province 
of  the  Society.  Leo  XIII  recalled  him  to  Rome  and  created 
him  Cardinal-Deacon  in  1886.  Later  on  he  was  appointed 
Cardinal-Bishop,  the  first  Jesuit  to  obtain  that  honor.  His 
see  was  that  of  Palestrina.  He  died  in  1900. 

These  prelates  all  loved  and  admired  America  and 
American  institutions.  The  Catholics  of  America  feel 
that  they  and  all  their  American  brethren  in  the  Sacred 
College  from  the  days  of  Cheverus  to  our  own,  worthily 
represent  the  great  Republic  of  the  West. 

BIBLIOGRAPHY 

“Nouvelle  Biographie  Generale,”  vol.  X  (Paris,  1863). 

Hamon,  “Vie  du  Cardinal  Cheverus”  (Paris,  1837) ;  English  trans. 

of  same  by  Stewart  (Boston,  1839). 

Guilday,  “Life  and  Times  of  John  Carroll”  (New  York,  1922). 
Leahy,  “Archdiocese  of  Boston,  in  History  of  the  Catholic  Church 
in  the  New  England  States”  (Boston,  1889). 

Farley,  “History  of  Saint  Patrick’s  Cathedral”  (New  York,  1908). 
Farley,  “John  Cardinal  McCloskey”  (New  York,  1915). 

Bennett,  “Catholic  Footsteps  in  Old  New  York”  (1900). 
“Ecclesiastical  Records  State  of  New  York”  (Albany,  1902). 

United  States  Catholic  Historical  Society,  Historical  Records  and 
Studies  (New  York,  1899-1918). 

Catholic  World  (November,  1918);  (May,  1921). 

Smith,  “History  of  the  Catholic  Church  in  New  York”  (New  York, 
1905). 

Gibbons,  “A  Retrospect  of  Fifty  Years,”  2  vols.  (Baltimore,  1916). 
Will,  “The  Life  of  Cardinal  Gibbons”  (Baltimore,  1911). 

“The  Catholic  Encyclopedia,”  vols.  II,  III,  IX,  XI,  XVII. 

[28] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


Reverend  Thomas  P.  Phelan,  D.  D. 
the  opening  of  the  nineteenth  century,  the  Hierarchy 


of  the  United  States  consisted  of  the  Venerable 


JL  -X  Archbishop  Carroll  of  Baltimore  and  his  coadjutor, 
the  Right  Reverend  Leonard  Neale.  Archbishop  Carroll 
passed  away  in  1815.  Bishop  Neale,  who  succeeded  him, 
was  a  member  of  the  Society  of  Jesus  and  had  served  as 
President  of  Georgetown  College.  The  weight  of  years 
and  bodily  infirmity  had  so  undermined  his  constitution 
that  he  survived  his  predecessor  only  two  years.  Before 
his  death  he  petitioned  for  a  coadjutor,  naming  the  Rever¬ 
end  Ambrose  Marechal.  Rome  heeded  his  choice  but  be¬ 
fore  the  Bulls  arrived,  Archbishop  Neale  had  died. 
Archbishop  Marechal  was  one  of  the  noble  band  of  Sulpi- 
cians  driven  from  France  during  the  French  Revolution. 
He  had  been  on  the  Maryland  missions,  had  taught  theology 
at  Saint  Mary’s  Seminary  and  philosophy  at  Georgetown 
College,  and  had  previously  refused  the  Bishopric  of 
Philadelphia,  but  his  wishes  were  overruled  and  he  was 
consecrated  archbishop  after  the  demise  of  Archbishop 
Neale.  During  his  administration,  the  cathedral,  begun 
by  Archbishop  Carroll,  was  opened  for  divine  service. 

Archbishop  Marechal’s  health  failed  rapidly  and,  as 
his  coadjutor,  Father  James  Whitfield  was  named.  The 
new  archbishop  was  born  in  England,  and  had  studied 
under  his  predecessor  in  the  seminary  at  Lyons.  He  served 
for  a  time  on  the  English  missions  and  on  the  advice  of 
his  former  teacher  came  to  America.  During  his  episco¬ 
pate,  the  first  and  second  Provincial  Councils  of  Baltimore 
were  held  and  the  Society  of  Jesus  was  formally  reestab¬ 
lished.  In  1833,  the  Reverend  Samuel  Eccleston  was 


[29] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


consecrated  his  coadjutor.  A  month  later  Archbishop 
Whitfield  died.  He  was  a  descendant  of  an  Episcopalian 
family,  settled  in  Maryland  since  pre-Revolutionary  days. 
While  a  student  at  Saint  Mary's  College  he  became  a 
Catholic  and  was  ordained  to  the  priesthood  in  1825.  He 
joined  the  Sulpicians,  studied  in  France  and  served  as 
President  of  Saint  Mary’s  College.  During  his  adminis¬ 
tration  several  Religious  Orders  of  men  and  women  were 
introduced  into  the  diocese  and  Saint  Charles  College  was 
completed.  From  1837  to  1849  he  convoked  and  presided 
over  five  provincial  councils.  He  died  in  1851. 

The  Most  Reverend  Francis  Patrick  Kenrick,  one  of 
the  distinguished  prelates  of  the  American  Hierarchy, 
succeeded  him.  His  learning,  profound  wisdom,  great 
virtues,  and  administrative  ability  stamp  him  as  the  ideal 
churchman.  Born  in  Ireland,  educated  at  the  Propaganda, 
he  served  under  Bishop  Flaget,  teaching  theology  in  the 
seminary,  Greek  and  history  in  Saint  Joseph’s  College,  and 
acted  as  pastor  of  Bardstown.  The  troubles  in  the  church 
at  Philadelphia  prompted  the  Provincial  Council  of  1829, 
with  the  consent  of  Bishop  Conwell,  to  petition  for  a 
coadjutor  and  the  choice  fell  on  the  youthful  professor. 
His  strong  character  and  firm  stand  overawed  the  re¬ 
fractory  trustees,  and  peace  was  restored  to  the  distracted 
church.  He  established  the  Seminary  of  Saint  Charles 
Borromeo;  the  Augustinians  founded  the  college  at  Villa- 
nova  and  the  Jesuits  opened  Saint  Joseph’s  College.  Dur¬ 
ing  his  administration,  the  Native  American  party  in  a 
series  of  riots  burned  churches  and  institutions  and 
desecrated  a  cemetery  in  Philadelphia.  His  prudence  and 
firmness  aided  in  suppressing  the  rioters.  In  1851  he  was 
transferred  to  Baltimore.  As  Apostolic  Delegate  he  pre¬ 
sided  over  the  deliberations  of  the  First  Plenary  Council 
of  Baltimore.  Pope  Pius  IX  commissioned  him  to  collect 
and  forward  the  opinions  of  the  American  Bishops  on  the 
promulgation  of  the  Doctrine  of  the  Immaculate  Concep- 

[30] 


Cardinal  Gibbons  Memorial  Hall,  Catholic  University,  Washington,  D.  C. 


THE  HIERARCHY  OF  THE  UNITED  STATES 


tion,  and  he  was  present  in  Rome  at  its  proclamation. 
The  revival  of  the  anti-Catholic  movement  and  the  ravages 
of  the  Civil  War  were  disastrous  to  his  health  and  he 
died  in  1863.  He  was  a  ripe  scholar,  especially  in  Greek, 
Hebrew  and  the  Sacred  Scriptures,  and  his  contributions 
to  Catholic  literature  include  a  translation  of  the  Bible 
with  a  commentary,  several  volumes  of  Moral  and  Dog¬ 
matic  Theology,  a  commentary  on  the  Book  of  Job  and 
many  essays.  In  Philadelphia  he  founded  the  Catholic 
Herald  under  the  editorship  of  the  Reverend  John  Hughes, 
the  future  Archbishop  of  New  York. 

The  Right  Reverend  Martin  John  Spalding,  Bishop 
of  Louisville,  succeeded  him.  Born  in  Kentucky,  educated 
at  Bardstown  and  Rome,  he  began  his  clerical  career  in 
his  own  diocese  as  rector  of  the  cathedral  and  editor  of 
the  Catholic  Advocate.  When  the  See  was  transferred 
from  Bardstown  to  Louisville,  he  was  consecrated  coadjutor 
and  succeeded  to  the  episcopate  on  the  death  of  Bishop 
Flaget.  In  1864  he  was  transferred  to  Baltimore.  He 
presided  over  the  Second  Plenary  Council  in  1866  and 
attended  the  Vatican  Council,  serving  as  a  member  of 
the  Commissions  on  “Faith”  and  “Postulata.”  He  sup¬ 
ported  the  promulgation  of  the  Dogma  of  Infallibility,  and 
by  his  pastorals  and  addresses  dissipated  many  false  no¬ 
tions  in  regard  to  the  Dogma.  He  was  a  brilliant  writer 
whose  contributions  to  Catholic  literature  included  “Life, 
Times  and  Character  of  Benedict  Flaget,”  “History  of  the 
Protestant  Reformation,”  “Miscellanea”  and  various  other 
works.  A  popular  lecturer  and  a  finished  pulpit  orator, 
his  services  were  always  in  demand  in  literary  and  religious 
circles. 

Archbishop  Spalding  died  in  1872,  and  was  succeeded 
by  the  Right  Reverend  James  Roosevelt  Bayley,  who  was 
ordained  to  the  Episcopalian  ministry  and  was  a  member 
of  a  famous  New  York  family,  and  a  nephew  of  Mother 
Seton.  He  was  converted,  ordained  to  the  priesthood,  and 

[31] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


served  as  president  of  the  seminary  at  Fordham  and 
secretary  of  Archbishop  Hughes.  In  1853,  he  was  con¬ 
secrated  first  Bishop  of  Newark.  He  founded  the  diocesan 
branch  of  the  Sisters  of  Charity,  Seton  Hall  College  and 
the  Seminary  of  the  Immaculate  Conception.  In  Baltimore 
he  labored  to  repair  the  ravages  of  the  Civil  War  and 
his  success  was  phenomenal.  His  written  works  include 
“A  Brief  Sketch  of  the  Early  History  of  the  Catholic 
Church  on  the  Island  of  New  York”  and  “The  Memoirs  of 
Simon  Gabriel  Brute.”  Shortly  before  his  death  he  peti¬ 
tioned  for  a  coadjutor  and  Bishop  James  Gibbons  of 
Richmond  was  chosen  to  assist  him.  At  his  death  in  1877, 
the  future  Cardinal  succeeded  him  and  for  more  than  forty 
years  presided  over  the  diocese.  The  latter’s  career  is 
treated  in  the  chapter  on  the  “American  Contribution  to 
the  Sacred  College.” 

In  1808,  the  Diocese  of  Baltimore  was  divided  and 
four  new  Sees  were  erected,  at  Boston,  Philadelphia,  New 
York  and  Bardstown.  The  venerable  John  Carroll  was 
raised  to  the  dignity  of  archbishop.  Archbishop  Marechal 
petitioned  the  Holy  See  for  another  division,  asking  that 
North  and  South  Carolina  be  erected  into  a  Vicariate 
Apostolic,  but  the  Propaganda  rejected  his  proposal.  The 
Archbishop  then  suggested  that  these  two  States  and 
Georgia  be  constituted  a  diocese  with  the  See  at  Charleston. 
The  Sovereign  Pontiff,  however,  erected  Virginia  as  a 
diocese  with  Richmond  as  the  seat  of  the  bishop  and  the 
Carolinas  and  Georgia  into  another  diocese  with  the  See 
at  Charleston. 

Charleston. — Pope  Pius  VII  named  as  Bishop  of 
Charleston  the  illustrious  John  England,  one  of  the  most 
famous  members  of  the  American  Hierarchy.  After  twelve 
years  of  service  in  his  native  diocese  of  Cork,  Ireland, 
he  came  to  Charleston.  His  diocese  comprised  three  States, 
with  four  churches  and  less  than  four  hundred  souls.  To 
correct  the  evils  caused  by  ignorance  of  religion,  he 

[32] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


organized  a  Book  Society,  edited  a  catechism,  and  a  new 
edition  of  the  Missal  in  English.  He  published  the  first 
Catholic  newspaper  in  the  United  States,  the  United  States 
Catholic  Miscellany.  There  was  neither  academy  nor  col¬ 
lege  in  his  home,  city,  so  he  founded  “The  Philosophical 
and  Classical  Seminary  of  Charleston,”  which  attracted 
students  from  every  religious  sect.  In  conjunction  with 
the  college  he  established  a  seminary,  hoping  to  supply  his 
diocese  with  priests.  He  was  president  of  these  institu¬ 
tions  and  frequently  taught  most  of  the  classes,  until  some 
candidates  for  Orders  were  able  to  relieve  him.  For  the 
education  of  girls,  he  introduced  the  Sisters  of  Our  Lady 
of  Mercy,  who  opened  a  school,  and  also  a  free  school  for 
colored  girls,  visited  the  poor  and  nursed  the  sick.  His 
labors  were  not  confined  to  his  own  diocese;  he  visited  the 
principal  cities,  preaching  and  lecturing,  and  defended  the 
Church  from  bigoted  attacks.  In  1826,  Congress  invited 
him  to  address  its  members  and  he  delivered  an  inspiring 
lecture  on  religion  and  their  duties  to  God  and  their  fellow 
men.  During  twenty-two  years  he  labored  for  God  and 
country,  and  his  sincerity  and  patriotism  endeared  him 
to  every  class.  In  1838,  the  Right  Reverend  William 
Clancy  was  appointed  to  assist  him  but  departed  to  become 
Vicar  Apostolic  of  British  Guiana,  leaving  the  Bishop 
broken  in  health  and  overburdened  with  duties.  On  a  re¬ 
turn  trip  from  Ireland  he  ministered  to  the  sick,  suffering 
with  the  dreaded  ship  fever  and  on  his  return,  died,  a 
martyr  to  his  zeal.  He  was  a  rare  scholar  and  a  fervent 
orator.  Though  he  had  no  time  for  study  and  lacked 
research  books,  he  produced  brilliant  essays,  logical  and 
instructive.  As  a  churchman,  a  patriot  and  a  scholar, 
Bishop  England  has  left  his  mark  on  the  pages  of  Ameri¬ 
can  history. 

His  successor,  the  Right  Reverend  Ignatius  Aloysius 
Reynolds,  had  been  a  teacher  in  Saint  Joseph’s  College 
and  the  Seminary  at  Bardstown.  He  built  and  consecrated 

[33] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  Cathedral  of  Saint  Finbar  and  compiled  the  works 
of  his  great  predecessor.  He  was  a  gifted  pulpit  orator 
and  his  pastorals  were  models  of  style  and  spirituality. 
The  Right  Reverend  Patrick  N.  Lynch  succeeded  to  the 
See  on  the  death  of  Bishop  Reynolds.  He  was  learned 
and  eloquent,  writing  many  brilliant  essays  and  delivering 
lectures  and  sermons  in  every  large  centre.  The  Civil  War 
devastated  his  diocese  and  his  cathedral  was  destroyed. 
He  was  loyal  to  the  Confederacy  and  towards  the  close 
of  the  struggle  went  to  Europe  as  its  accredited  repre¬ 
sentative.  During  the  seventeen  years  following  the  close 
of  the  war  he  labored  to  repair  the  ravages  of  the  dreadful 
conflict.  The  Right  Reverend  Henry  P.  Northrop,  Vicar 
Apostolic  of  North  Carolina,  succeeded  him  (1883).  Al¬ 
though  the  earthquake  of  1886  destroyed  the  pro-cathedral 
and  many  churches,  he  began  a  new  cathedral  which  was 
consecrated  in  1907.  His  labors  ceased  in  1916. 

Richmond . — The  Holy  See  erected  the  Diocese  of 
Richmond  and  appointed  the  Reverend  Doctor  Patrick 
Kelly,  a  college  president  in  Ireland,  its  first  bishop.  He 
was  consecrated  by  Archbishop  Troy  of  Dublin  and  came 
to  his  diocese  in  the  fall  of  1820.  The  diocese  was  poor, 
the  population  small,  the  Bishop's  health  impaired.  In 
1822  he  was  translated  to  the  See  of  Waterford  and 
Lismore  in  Ireland.  The  diocese  was  administered  by  the 
Archbishop  of  Baltimore  until  1841,  when  the  Right 
Reverend  Richard  V.  Whelan  was  translated  to  that  See. 
The  Right  Reverend  John  McGill  succeeded  him  (1850). 
He  was  the  author  of  two  books:  “The  True  Church 
Indicated  to  the  Enquirer”  and  “The  Creed  of  Catholics.” 
On  the  death  of  Bishop  McGill,  the  Vicar  Apostolic  of 
North  Carolina,  the  Right  Reverend  James  Gibbons  was 
translated  to  Richmond.  In  1877  he  became  Metropolitan 
of  Baltimore  and  the  Right  Reverend  John  Joseph  Keane 
assumed  the  burdens  of  the  See.  He  labored  faithfully 
until  appointed  first  rector  of  the  Catholic  University. 

[34] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


The  Right  Reverend  Augustine  Van  De  Vyver  was  con¬ 
secrated  in  1889  and  for  twenty-two  years  presided  over 
the  diocese.  The  crowning  achievement  of  his  adminis¬ 
tration  was  the  erection  of  the  magnificent  cathedral  of 
Richmond.  His  successor  was  the  Right  Reverend  D.  J. 
O’Connell,  Auxiliary  Bishop  of  San  Francisco,  and  former 
rector  of  the  American  College,  Rome,  and  the  Catholic 
University. 

St.  Augustine. — When  the  territory  of  Florida  was 
annexed  to  the  United  States,  the  Right  Reverend  Michael 
Portier  was  appointed  Vicar  Apostolic  of  Alabama  and 
Florida.  He  was  succeeded  by  the  Right  Reverend  Augus¬ 
tin  Verot,  who  became  the  first  Bishop  of  St.  Augustine 
on  its  erection  in  1870,  being  transferred  from  Savannah. 
Although  the  Civil  War  brought  havoc  in  Florida,  Bishop 
Verot  and  his  successor,  the  Right  Reverend  John  Moore 
(1877-1901)  had  introduced  religious  orders  and  founded 
churches  and  schools  so  that  the  prosperity  of  the  diocese 
was  constantly  increasing.  His  successors  have  been  the 
Right  Reverend  W.  J.  Kenny  (1902-1913),  Right  Reverend 
M.  J.  Curley  (1914),  (made  Archbishop  of  Baltimore 
1921)  and  the  Right  Reverend  P.  J.  Barry  (1922). 

Wheeling. — The  Diocese  of  Wheeling  was  formed  in 
1850  and  the  Right  Reverend  Richard  V.  Whelan  was 
translated  from  Richmond  to  the  new  See.  For  twenty- 
four  years  he  ruled  the  diocese,  erecting  a  cathedral  and 
a  seminary.  His  successor,  the  Right  Reverend  John  J. 
Kain  (1875),  continued  the  good  work  until  1893  when 
he  was  promoted  to  the  coadjutorship  of  St.  Louis.  The 
Right  Reverend  P.  J.  Donahue,  consecrated  in  1894,  passed 
away  in  the  fall  of  1922,  and  his  coadjutor,  the  Right 
Reverend  John  J.  Swint,  was  his  successor. 

Wilmington. — -The  Diocese  of  Wilmington  was  erected 
in  1868  and  the  Right  Reverend  Thomas  A.  Becker  was 
named  its  first  bishop.  In  1886  he  was  transferred  to 
Savannah,  and  the  Right  Reverend  Alfred  A.  Curtis, 

[35] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


formerly  an  Episcopalian  minister,  converted  by  Cardinal 
Newman,  was  consecrated.  In  1896  he  resigned  his  See 
and  was  succeeded  by  the  Right  Reverend  John  J. 
Monaghan. 

Savannah. — This  diocese  was  formed  in  1850  and  the 
Right  Reverend  Francis  Xavier  Gartland,  Vicar  General 
of  Philadelphia,  was  consecrated  bishop.  He  died  from 
yellow  fever,  contracted  in  the  discharge  of  his  duties 
during  an  epidemic.  His  successor,  the  Right  Reverend 
Augustus  Verot  of  the  Vicariate  of  Florida,  was  promoted 
to  the  vacancy,  but  on  the  erection  of  St.  Augustine  in 
1870  returned  to  that  See.  The  Right  Reverend  Ignatius 
Persico,  a  Capuchin,  who  had  served  in  India  as  Bishop- 
Auxiliary  to  Bishop  Hartmann  of  Patna,  succeeded  to 
Savannah  but  resigned  on  account  of  illness  and  returned 
to  Rome,  where  he  was  later  created  Cardinal.  The  Rever¬ 
end  William  H.  Gross,  C.  SS.  R.,  succeeded  to  the  post  but 
was  translated  to  Oregon  in  1895.  The  Right  Reverend 
Thomas  A.  Becker,  transferred  from  Wilmington,  presided 
over  the  diocese  until  1899.  He  resigned  February,  1922, 
and  the  Right  Reverend  M.  J.  Keyes  succeeded  him. 

Vicariate  of  North  Carolina. — In  1868,  Pius  IX  formed 
this  Vicariate.  Its  vicars  have  included  such  illustrious 
churchmen  as  Cardinal  James  Gibbons  (1868-1872),  Most 
Reverend  John  J.  Kain  (1872),  Right  Reverend  Henry  P. 
Northrop  (1882)  and  Right  Reverend  Leo  Haid,  0.  S.  B. 
(1888). 

Province  of  Boston. — In  1808,  Boston,  then  including 
all  New  England,  was  erected  into  a  diocese  with  the  Right 
Reverend  John  Cheverus  as  its  bishop.  He  was  conse¬ 
crated  in  1810.  In  1823  he  was  summoned  to  France  and 
made  Bishop  of  Montauban.  Subsequently  transferred  to 
Bordeaux  as  archbishop,  he  was  named  Cardinal  in  1836. 
The  Holy  See  selected  as  his  successor  the  Right  Reverend 
Benedict  J.  Fenwick,  S.  J.,  who  had  labored  in  New  York 
with  Father  Anthony  Kohlmann,  S.  J.  His  learning, 

[36] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


eloquence  and  zeal  brought  many  converts  to  the  Church. 
During  his  episcopate,  the  Ursuline  convent  and  school 
were  burned  by  an  anti-Catholic  mob.  He  founded  the 
College  of  the  Holy  Cross  at  Worcester  and  placed  it  under 
the  care  of  the  Jesuits.  Worn  out  by  his  constant  toils, 
he  asked  for  a  coadjutor  and  the  Right  Reverend  John  B. 
Fitzpatrick  was  chosen  and  consecrated  in  1844.  Two 
years  later  the  Bishop  died,  mourned  by  all  for  his  gentle¬ 
ness,  eloquence,  learning  and  zeal. 

Bishop  Fitzpatrick  succeeded  him.'  After  his  ordina¬ 
tion,  he  labored  in  his  native  city,  Boston.  During  his 
episcopate  the  dioceses  of  Burlington  and  Portland  were 
erected.  He  was  instrumental  in  bringing  many  converts 
into  the  Church,  the  most  influential  being  Orestes  A. 
Brownson.  When  he  passed  away  in  1866,  the  priests  and 
churches  had  increased  seven  fold. 

The  Right  Reverend  John  Joseph  Williams  was  then 
appointed  and  presided  over  the  diocese  for  more  than 
forty  years,  in  which  the  increase  in  population  was  phe¬ 
nomenal.  Churches,  schools,  institutions  were  multiplied. 
He  built  the  Cathedral  of  the  Holy  Cross  and  the  Diocesan 
Seminary  at  Brighton.  So  prosperous  was  his  See  that 
four  new  dioceses  were  created,  Springfield,  Providence, 
Manchester  and  Fall  River.  In  1875,  Boston  was  made 
a  Metropolitan  See.  He  attended  the  Vatican  Council  and 
aided  materially  in  founding  the  American  College  at 
Rome.  The  story  of  his  episcopate  is  the  story  of  the 
growth  and  development  of  Catholicism  in  New  England. 
His  successor  was  his  Eminence  Cardinal  O’Connell,  then 
coadjutor  archbishop  (1907). 

Hartford. — In  1843  the  States  of  Connecticut  and 
Rhode  Island  were  erected  into  the  Diocese  of  Hartford. 
The  Reverend  William  Tyler  was  named  its  first  bishop. 
His  mother  was  the  sister  of  the  Reverend  Vergil  Barber 
and  William  was  fifteen  years  old  when  he  embraced  the 
Faith.  He  selected  Providence  for  his  See.  His  arduous 

[37] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


labors  soon  sapped  his  strength  and  the  Right  Reverend 
Bernard  O’Reilly  was  selected  for  his  coadjutor.  Before 
he  was  consecrated  Bishop  Tyler  passed  away.  The  new 
bishop  had  served  in  Brooklyn,  Rochester  and  Buffalo, 
New  York.  He  open  a  seminary  in  his  own  house  and 
went  to  Europe  for  assistance.  On  the  return  voyage  in 
1856,  the  ship  foundered  in  a  storm  and  all  on  board 
perished. 

The  Right  Reverend  Francis  P.  McFarland,  conse¬ 
crated  in  1858,  took  charge  and  asked  for  the  division  of 
his  rapidly  growing  diocese,  but  the  Holy  See  detached 
Rhode  Island  and  erected  the  Diocese  of  Providence.  He 
removed  his  residence  to  Hartford  and  erected  a  cathedral. 
He  died  in  1874.  The  Right  Reverend  Thomas  Galberry, 
President  of  Villanova  College,  was  next  consecrated  in 
1876.  His  administration  was  short  but  fruitful.  He 
founded  the  Connecticut  Catholic.  Two  years  later  he  died 
suddenly.  The  Right  Reverend  Lawrence  S.  McMahon 
succeeded  in  1879.  During  the  Civil  War  he  served  as 
chaplain  of  the  Twenty-eighth  Massachusetts  Regiment. 
He  was  Vicar  General  of  Providence  when  called  to  Hart¬ 
ford.  He  completed  the  cathedral  and  freed  it  from  debt. 
He  was  called  to  his  eternal  rest  in  1893.  The  Right 
Reverend  Michael  Tierney  was  consecrated  in  1894.  He 
opened  Saint  Thomas’  Seminary,  a  preparatory  school  for 
aspirants  to  the  priesthood,  and  introduced  the  Diocesan 
Missionary  Band.  Bishop  Tierney  died  in  1908,  and  the 
Right  Reverend  John  J.  Nilan  was  appointed  (1910). 

Manchester. — The  Diocese  of  Manchester  was  formed 
in  1884  with  the  Right  Reverend  Denis  M.  Bradley  as  its 
first  bishop.  For  nineteen  years  he  labored  to  build  up 
the  diocese  and  at  his  death  in  1903  the  Catholic  population 
had  doubled  and  many  new  parishes  had  been  founded. 
His  successors  have  been  the  Right  Reverend  John  B. 
Delany  (1904),  and  the  Right  Reverend  George  A.  Guertin 
(1907). 


[38] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


Fall  River. — The  diocese  was  established  March  12, 
1904,  and  the  Right  Reverend  William  Stang  appointed 
bishop.  He  died  February  2,  1907,  and  was  succeeded  by 
the  Right  Reverend  Daniel  F.  Feehan. 

Providence. — The  diocese  was  erected  in  1872  and  the 
Right  Reverend  Thomas  F.  Hendricken  appointed  bishop. 
He  began  and  finished  the  new  cathedral  and  freed  it  from 
debt.  Under  his  benign  care  the  diocese  increased  spirit¬ 
ually  and  materially.  Right  Reverend  Matthew  Harkins 
was  consecrated  in  1887.  He  consecrated  the  cathedral 
and  founded  many  educational  institutions.  His  interest 
in  parochial  schools  soon  bore  fruit,  as  nearly  every  parish 
had  its  school.  He  founded  the  Visitor ,  the  Providence 
diocesan  newspaper.  The  Bishop  ruled  for  thirty-four 
years  and  laid  down  his  burdens  in  1921,  to  be  succeeded 
by  his  coadjutor,  the  Right  Reverend  William  A.  Hickey. 

Portland. — Portland  was  separated  from  Boston  in 
1854,  and  David  William  Bacon  became  the  first  bishop. 
He  had  labored  for  many  years  in  the  Diocese  of  New 
York  until  his  consecration  in  1855.  His  new  charge  was 
sparsely  settled,  churches  and  priests  few.  The  Know 
Nothing  movement  and  the  Civil  War  hampered  his  move¬ 
ments,  yet  at  his  death  in  1874  the  diocese  had  increased 
in  population  and  priests  and  churches  were  multiplied. 
The  Right  Reverend  James  Augustine  Healy  succeeded 
Bishop  Bacon.  He  had  served  as  secretary  of  Bishop 
Fitzpatrick  and  afterwards  was  appointed  chancellor.  In 
1884  his  See  was  divided  and  the  Diocese  of  Manchester 
formed.  He  was  known  for  his  eloquence,  learning  and 
piety,  and  when  death  called  him  in  1900,  the  present 
Cardinal  O’Connell  of  Boston  was  sent  to  the  See,  to  be 
followed  in  1906  by  the  Right  Reverend  Louis  S,  Walsh. 

Springfield. — The  Diocese  of  Springfield  was  formed 
in  1870  and  the  Right  Reverend  Patrick  T.  O’Reilly  was 
nam'ed  its  first  bishop.  During  his  episcopate  of  twenty- 
one  years  the  Catholic  population  doubled  and  schools  and 

[39] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


institutions  increased  in  proportion.  The  Right  Reverend 
Thomas  D.  Beaven  succeeded  him  and  ruled  the  diocese 
until  1920.  He  left  behind  him  an  enviable  record  as  an 
administrator.  The  increase  in  high  schools  was  especially 
noticeable  and  the  number  of  vocations  was  so  great  that 
many  priests  were  loaned  to  other  dioceses.  The  Right 
Reverend  Thomas  M.  O’Leary  was  appointed  his  successor 
in  1921. 

Province  of  Chicago. — In  1843,  Chicago  was  erected 
as  a  diocese.  The  Right  Reverend  William  Quarter,  a 
distinguished  New  York  pastor,  was  its  first  bishop.  He 
established  a  college  and  introduced  the  first  theological 
conference  held  in  the  United  States.  He  died  in  1848, 
but  his  four  years’  administration  laid  the  foundation  of 
the  future  prosperity  of  the  See.  James  Oliver  Van  de 
Velde,  S.  J.,  succeeded  him  in  1849,  but  the  climate  affected 
his  health  and  he  was  transferred  to  Natchez,  where  he 
died,  a  victim  of  yellow  fever.  Right  Reverend  Anthony 
O’Regan,  a  graduate  of  Maynooth  and  professor  of  Scrip¬ 
ture,  Hebrew  and  Dogmatic  Theology  at  Saint  Jarlath’s 
College,  Tuam,  and  afterwards  its  president,  was  conse¬ 
crated  in  1854.  In  1858,  he  resigned  his  office  and  was 
succeeded  by  the  Right  Reverend  James  Duggan,  auxiliary 
to  Archbishop  Kenrick.  He  organized  the  parochial  school 
system  and  introduced  many  charitable  institutions.  He 
became  insane  in  1870  (died  1899)  and  the  Reverend 
Thomas  Foley  was  consecrated  coadjutor  the  same  year 
and  administrated  the  See.  The  great  fire  destroyed  the 
labors  of  years,  but  he  bravely  faced  the  crisis  and  at  his 
death  in  1879  had  repaired  much  of  the  damage.  The 
Right  Reverend  Patrick  A.  Feehan,  Bishop  of  Nashville, 
was  transferred  to  Chicago  in  1880  and  raised  to  the 
Archiepiscopal  dignity.  For  twenty-two  years  he  presided 
over  the  See  and  the  progress  of  religion  kept  pace  with 
the  phenomenal  growth  of  the  city.  Churches,  schools 
and  asylums  were  erected  and  priests  and  people  multiplied. 

[40] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


His  successors  have  been  the  Most  Reverend  James  E. 
Quigley  (1903-1915),  transferred  from  Buffalo,  and  the 
Most  Reverend  George  W.  Mundelein  transferred  from 
Brooklyn  (1915). 

Alton . — In  1853  the  Diocese  of  Quincy  was  formed, 
but  in  1857  the  seat  was  transferred  to  Alton.  The  Right 
Reverend  Henry  Damian  Juncker  was  consecrated  in  1854. 
He  visited  France,  Italy,  Germany  and  Ireland,  securing 
much  assistance  for  his  poor  diocese.  His  health  failed 
under  the  strain  and  he  died  in  1868.  The  Right  Reverend 
Peter  Joseph  Baltes  was  chosen  to  succeed  him  and  devoted 
all  his  energies  to  introducing  order  and  uniformity  in 
matters  of  discipline  and  rubrics.  Sickness  retarded  his 
attempts  and  he  died  suddenly  in  1886.  Two  years  later 
Right  Reverend  James  Ryan  was  consecrated. 

Belleville. — In  1887,  Belleville  was  made  a  diocese  and 
the  Right  Reverend  John  Janssen  was  consecrated  bishop, 
laboring  faithfully  for  the  spiritual  and  temporal  advance¬ 
ment  of  his  diocese  until  1915,  when  he  died,  and  the 
Right  Reverend  Henry  Althof  was  appointed. 

Peoria. — The  Right  Reverend  John  Lancaster  Spald¬ 
ing,  scholar  and  theologian,  was  consecrated  first  bishop 
of  the  newly  created  See  of  Peoria  in  1887.  He  was 
interested  in  the  promotion  of  Catholic  higher  education 
and  a  prime  factor  in  the  establishment  of  the  Catholic 
University.  In  public  affairs  he  was  active  and  loyal,  and 
in  1902  was  a  member  of  the  commission  to  settle  the  coal 
strike.  He  was  a  scholarly  and  able  writer,  his  works 
including  “The  Life  of  Most  Reverend  Martin  J.  Spalding,” 
“Religion,  Agnosticism  and  Education,”  “Socialism  and 
Labor”  and  many  essays  on  education  and  economics.  A 
stroke  of  paralysis  incapacitated  him  from  performing  his 
duties  and  he  resigned  the  administration  of  his  diocese 
and  was  made  titular  Archbishop  of  Scitopolis  in  1908. 
The  following  year  the  Right  Reverend  Edmund  M.  Dunne 
succeeded  him. 


[41] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Province  of  Cincinnati. — The  Diocese  of  Cincinnati 
was  erected  in  1821  and  the  Right  Reverend  Edward  Fen¬ 
wick,  0.  P.,  a  scion  of  an  old  Maryland  family  and  brother 
of  the  future  Bishop  of  Boston,  was  consecrated  its  first 
bishop.  He  established  the  Priory  of  Saint  Rose,  the  first 
convent  of  the  Dominican  Order  in  the  United  States  and 
a  college  for  the  education  of  young  men.  He  had  labored 
as  a  missionary,  visiting  the  scattered  Catholics  in  the 
vast  territory  of  Kentucky  and  Tennessee.  When  conse¬ 
crated,  his  cathedral  was  a  log  church  and  priests  and 
chapels  were  few.  He  sought  assistance  in  Europe,  and 
brought  many  recruits  to  his  diocese.  He  opened  a  semi¬ 
nary  and  laid  the  corner  stone  of  a  new  cathedral.  In 
1831  he  issued  the  Catholic  Telegraph ,  the  oldest  Catholic 
paper  in  the  United  States  (1923).  During  the  cholera 
epidemic  he  contracted  the  dread  disease  in  the  perform¬ 
ance  of  his  duties  and  died  in  1832.  His  successor  was 
the  Right  Reverend  John  B.  Purcell.  He  rebuilt  the  old 
seminary,  under  the  title  of  “Mount  Saint  Mary’s  of  the 
West,”  which  served  for  half  a  century  as  the  nursery 
for  priests  of  the  West.  In  1850  the  See  was  raised  to 
the  Metropolitan  dignity  and  Bishop  Purcell  became  the 
first  archbishop.  The  Know  Nothing  movement  and 
financial  troubles  saddened  his  later  years.  At  his  death 
in  1883  the  Right'  Reverend  William  H.  Elder,  Bish¬ 
op  of  Natchez,  appointed  coadjutor  in  1880,  succeeded 
him.  Archbishop  Elder  settled  the  financial  troubles  and 
instituted  many  charitable  institutions.  When  he  died 
in  1904  his  successor  was  the  Most  Reverend  Henry 
Moeller. 

Cleveland. — The  Right  Reverend  Louis  Amadeus 
Rappe  was  consecrated  first  Bishop  of  Cleveland  at  its 
erection  as  a  See  in  1847.  He  built  the  cathedral,  estab¬ 
lished  a  seminary,  resigned  in  1870  and  performed  mis¬ 
sionary  duties  at  Burlington,  Vermont,  until  his  death  in 
1877.  The  Right  Reverend  Richard  Gilmore  took  up  the 

[42] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


burdens  of  the  diocese  in  1872.  He  placed  the  diocese  on 
a  sound  financial  basis  and  built  many  churches  and  in¬ 
stitutions.  He  established  the  Catholic  Universe.  Bishop 
Gilmore  died  in  1891  and  the  following  year  the  Right 
Reverend  Ignatius  F.  Horstmann,  formerly  diocesan  pro¬ 
fessor  in  the  Seminary  at  Philadelphia,  was  consecrated 
bishop.  He  founded  the  Loyola  High  School  at  Cleveland, 
Saint  John’s  College  at  Toledo,  and  formed  the  first 
Diocesan  Missionary  Band  in  the  United  States.  He  was 
a  trustee  of  the  Catholic  University  and  contributed  many 
articles  to  various  magazines.  He  died  in  1908.  The 
Right  Reverend  John  P.  Farrelly  (1909-1921),  and  the 
Right  Reverend  Joseph  Schrembs,  transferred  from  Toledo 
(1921),  have  been  his  successors. 

Columbus. — Columbus  was  separated  from  Cincinnati 
in  1868.  Right  Reverend  Sylvester  H.  Rosecrans,  Auxili¬ 
ary  Bishop  of  Cincinnati  since  1862,  a  convert  from 
Episcopalianism  and  a  brother  of  General  Rosecrans  of 
Civil  War  fame,  became  its  first  bishop.  He  labored  for 
ten  years,  organizing  the  diocese  and  building  churches 
and  institutions.  The  Right  Reverend  John  A.  Watterson 
filled  the  See  from  1880  to  1899  and  placed  the  diocese  on 
a  sound  religious  and  financial  foundation.  At  his  death, 
the  Right  Reverend  Henry  Moeller  succeeded  and  in  1903 
was  made  Archbishop  of  Cincinnati.  The  Right  Reverend 
James  J.  Hartley  took  charge  the  following  year. 

Covington. — In  1853,  Covington  was  made  a  diocese. 
The  Right  Reverend  George  Aloysius  Carrell,  S.  J.,  its 
first  bishop,  labored  for  fourteen  years  in  organizing  his 
small  and  scattered  flock.  His  successor,  Right  Reverend 
Augustus  M.  Toebbe,  increased  the  number  of  priests  and 
churches  and  the  growth  of  Catholicity  was  marked. 
Camillus  Paul  Maes,  consecrated  in  1885,  was  for  thirty 
years  one  of  the  leading  figures  of  the  Hierarchy.  He 
erected  a  magnificent  cathedral  and  freed  the  diocese  from 
debt.  The  Right  Reverend  F.  Brossart  followed  in  1916. 

[43] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


He  resigned  in  1923  and  Monsignor  Francis  W.  Howard 
was  named  his  successor,  March  19,  1923. 

Detroit. — Detroit  was  erected  a  See  in  1833  and  Right 
Reverend  John  Frederic  Reese,  a  zealous  missionary  for 
many  years,  was  its  first  bishop.  Through  his  exertions 
was  formed  the  Leopoldine  Association,  which  gave  aid 
to  many  struggling  dioceses.  Illness  caused  him  to  resign 
and  return  to  his  native  land.  The  Right  Reverend  Peter 
Paul  Lefebre,  the  coadjutor,  succeeded  in  1841.  He  was 
instrumental  in  founding  the  American  College  in  Rome. 
The  Right  Reverend  Caspar  H.  Borgess,  his  coadjutor, 
succeeded  him  in  1870  and  resigned  in  1888.  The  record 
of  his  labors  is  part  of  the  history  of  the  growth  and 
prosperity  of  Detroit.  Right  Reverend  John  S.  Foley  fol¬ 
lowed  him  in  1888.  Bishop  Foley  was  succeeded  by  the 
Right  Reverend  M.  J.  Gallagher  in  1918. 

Fort  Wayne. — In  1857,  Fort  Wayne  was  made  a  dio¬ 
cese  with  Right  Reverend  John  H.  Luers  as  the  first 
ordinary.  He  died  suddenly  in  1871.  His  successor, 
Right  Reverend  Joseph  Dwenger,  was  consecrated  in  1872 
and  for  twenty-one  years  labored  to  complete  the  plans 
of  his  predecessor.  Right  Reverend  Joseph  Rademacher 
was  transferred  from  Mobile  to  Fort  Wayne  and  during 
his  administration  of  seven  years  placed  his  diocese  on 
a  solid  basis.  In  1893  Bishop  Rademacher  was  trans¬ 
ferred  from  Nashville  and  at  his  death  (1900),  the  Right 
Reverend  H.  J.  Alerding  was  appointed  bishop. 

Grand  Rapids. — Grand  Rapids  was  erected  in  1882 
and  its  first  bishop,  Right  Reverend  Henry  J.  Richter, 
ruled  successfully  until  1916,  building  up  institutions  and 
founding  new  parishes.  Bishop  Gallagher,  who  came  after 
him,  was  transferred  to  Detroit  in  1918  and  the  Right 
Reverend  Edward  D.  Kelly  succeeded  him. 

Indianapolis. — The  Diocese  of  Vincennes  was  formed 
in  1834  and  in  1898  the  See  was  transferred  to  Indian¬ 
apolis.  Right  Reverend  Simon  William  Gabriel  Brute,  a 

[44] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


famous  missionary,  was  its  first  bishop.  Right  Reverend 
Celestine  De  La  Hailandiere  succeeded  him  and  struggled 
under  the  burdens  of  his  office  until  1847,  when  he  resigned. 
He  introduced  the  Congregation  of  the  Holy  Cross  and 
the  foundation  of  the  present  University  of  Notre  Dame 
was  laid.  Right  Reverend  John  S.  Bazin  died  in  1849, 
within  one  year  of  his  consecration  and  was  succeeded  by 
Jacques  Maurice  de  St.  Palais  who  ruled  over  the  diocese 
for  twenty-eight  years.  He  introduced  the  Benedictine 
Fathers,  built  orphan  asylums  and  hospitals  and,  in  other 
ways,  steadily  increased  the  efficiency  of  the  diocese. 
Right  Reverend  Francis  Silas  Chatard,  rector  of  the 
American  College,  Rome,  was  appointed  his  successor  and 
for  forty  years  ruled  the  diocese.  His  coadjutor,  Right 
Reverend  Joseph  Chartrand,  succeeded  to  the  See. 

Louisville. — The  Diocese  of  Bardstown  was  erected  in 
1808.  Its  first  bishop,  Right  Reverend  Benedict  Joseph 
Flaget,  an  exiled  Sulpician,  was  consecrated  in  1810.  His 
territory  included  Kentucky,  Tennessee  and  the  great 
Northwest.  He  erected  a  college  and  a  seminary,  and  in¬ 
troduced  the  Dominicans  into  his  diocese.  In  1832  he  re¬ 
signed.  His  coadjutor,  Right  Reverend  John  B.  David, 
took  up  the  burdens  for  a  year,  and  Bishop  Flaget  again 
became  bishop.  The  See  was  transferred  to  Louisville  in 
1841  and  the  aged  bishop,  with  the  aid  of  his  coadjutor, 
Right  Reverend  Guy  Ignatius  Chabrat,  governed  wisely 
and  well  until  his  death  in  1850.  Right  Reverend  Martin 
John  Spalding  had  been  consecrated  coadjutor  in  1848  and 
succeeded  him.  In  1864  he  became  Archbishop  of  Balti¬ 
more  and  for  the  next  three  years  Right  Reverend  Peter 
J.  Lavialle  presided  over  the  diocese.  His  successor,  Right 
Reverend  William  George  McCloskey,  professor  of  theology 
in  Mount  Saint  Mary’s  College  and  first  rector  of  the 
American  College  in  Rome,  was  consecrated  as  his  suc¬ 
cessor  and  until  his  death  in  1909  was  one  of  the  most 
distinguished  bishops  of  the  Hierarchy.  The  Right  Rever- 

[45] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


end  Denis  O'Donaghue  was  transferred  from  Indianapolis 
in  1910  and  Monsignor  John  A.  Floersh  was  appointed 
coadjutor  and  administrator  in  1923. 

Nashville. — When  the  Diocese  of  Nashville  was  formed 
in  1837  Right  Reverend  Richard  Pius  Miles  was  chosen 
first  bishop.  At  his  death  in  1860  his  successor  was  Right 
Reverend  James  Whelan,  who  was  forced  to  resign  on 
account  of  the  ravages  of  the  Civil  War.  Right  Reverend 
Patrick  A.  Feehan  assumed  the  burdens  and  on  his  pro¬ 
motion  to  Chicago  in  1880  had  repaired  much  of  the 
damage.  Right  Reverend  Joseph  Rademacher  was  named 
to  succeed  him  until  his  transfer  to  Fort  Wayne  in  1893. 
Right  Reverend  Thomas  Sebastian  Byrne  was  consecrated 
in  1894. 

Province  of  Dubuque. — The  Diocese  of  Dubuque  was 
erected  in  1837  and  Right  Reverend  John  Mathias  Loras, 
formerly  Superior  of  the  Seminary  at  Largentiere,  France, 
and  a  devoted  missionary,  consecrated  its  first  bishop. 
The  diocese  was  poor,  the  people  few  and  scattered,  but 
he  built  a  seminary  and  secured  aid  from  Europe  in  build¬ 
ing  up  his  new  charge.  He  died  in  1858  and  was  succeeded 
by  the  Vicar  General,  Right  Reverend  Clement  Smyth,  who 
ruled  until  1865  when  the  Right  Reverend  John  Hennessy, 
formerly  President  of  St.  Louis  Seminary,  administered  the 
diocese  for  thirty-four  years.  In  1893,  Dubuque  was 
created  an  Archbishopric.  Archbishop  Hennessy  died  in 
1900,  and  was  succeeded  by  Most  Reverend  John  J.  Keane, 
formerly  Bishop  of  Richmond  and  rector  of  the  Catholic 
University,  a  noted  educator  who  labored  to  establish 
schools  for  higher  education  and  encouraged  his  clergy  to 
make  post  graduate  studies.  He  resigned  in  1911  and  died 
in  1918.  The  Right  Reverend  James  J.  Keane  was  trans¬ 
ferred  from  Cheyenne  to  Dubuque  in  1911. 

Cheyenne. — This  diocese  was  erected  in  1887.  Right 
Reverend  Maurice  F.  Burke,  the  first  ordinary,  was  trans¬ 
ferred  to  Saint  Joseph's  in  1893.  His  successor  was  Right 

[46] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


Reverend  Thomas  M.  Lenihan,  who  died  in  1901.  After 
his  successor,  Bishop  Keane,  had  been  transferred  to 
Dubuque,  the  Right  Reverend  P.  A.  McGovern  was  ap¬ 
pointed  in  1912. 

Davenport. — Davenport  was  created  an  episcopal  See 
in  1881.  Its  first  bishop  was  the  Right  Reverend  John 
McMullan,  Vicar  General  of  Dubuque.  He  built  the  Col¬ 
lege  of  Saint  Ambrose  and  founded  many  institutions  of 
charity  and  learning.  He  died  in  1883.  His  Vicar  Gen¬ 
eral,  Right  Reverend  Henry  Cosgrove,  succeeded  him.  He 
died  in  1906  and  Coadjutor  Bishop  James  Davis  succeeded. 

Lincoln. — Lincoln  was  erected  in  1887.  Its  first 
bishop,  Right  Reverend  Thomas  Bonacum,  lived  until  1911. 
During  his  episcopacy  many  churches  were  erected  and 
many  new  parishes  formed.  The  Right  Reverend  J.  Henry 
Tihen  followed,  was  transferred  to  Denver  in  1917,  then 
Bishop  Charles  J.  O’Reilly  was  transferred  from  Baker 
City  (1918),  and  died  (1923). 

Omaha. — Omaha  was  erected  into  a  Vicariate  in  1857 
and  the  Right  Reverend  James  M.  O’Gorman,  a  Trappist, 
was  its  first  vicar.  Right  Reverend  James  O’Connor  suc¬ 
ceeded  him  in  1876  and  when  the  diocese  was  formed  in 
1885  became  its  first  bishop.  He  laid  the  foundation  of 
the  present  Creighton  University,  and  in  conjunction  with 
Mother  Katherine  Drexel,  founded  the  Sisters  of  the 
Blessed  Sacrament.  At  his  death  in  1890,  Right  Reverend 
Richard  Scannell,  Bishop  of  Concordia,  succeeded  to  the 
See.  For  twenty-five  years  he  occupied  the  post  and  when 
he  died  in  1916,  Archbishop  J.  J.  Harty  of  Manila  was 
transferred  to  this  See. 

Province  of  Milwaukee. — The  Diocese  of  Milwaukee 
was  erected  in  1853,  the  first  bishop  being  John  Martin 
Henni  who  had  been  Vicar  General  of  Cincinnati  and 
founder  of  the  first  German  Catholic  weekly,  Der  Wahr- 
heitsfreund.  The  Catholic  population  was  small,  but  the 
great  Irish  and  German  immigration  soon  established 

[47] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


flourishing  cities  and  towns.  When  the  Archdiocese  of 
Milwaukee  was  formed  in  1875,  he  was  named  as  the  first 
archbishop.  He  built  a  cathedral  and  founded  the  Semi¬ 
nary  of  Saint  Francis  de  Sales.  He  died  in  1881.  His 
former  secretary  and  president  of  the  seminary,  the  Most 
Reverend  Michael  Heiss,  succeeded.  He  was  one  of  the 
most  learned  theologians  in  the  United  States  and  was 
placed  on  the  Dogmatic  Commission  at  the  Vatican  Council. 
He  died  in  1890  and  Right  Reverend  Frederick  X.  Katzer, 
Bishop  of  Green  Bay,  was  promoted  to  the  vacant  See. 
He  died  in  1903  and  Bishop  S.  G.  Messmer  of  Green  Bay 
became  his  successor. 

Green  Bay. — The  first  Bishop  of  Green  Bay,  Right 
Reverend  Joseph  Melcher,  labored  from  1868  to  1873  to 
organize  the  new  diocese.  At  his  death,  Right  Reverend 
Francis  Xavier  Krautbauer  succeeded  and  ruled  the  diocese 
from  1875  to  1885.  Right  Reverend  Frederick  X.  Katzer 
was  appointed  in  1885  and  labored  faithfully  until  his 
promotion  to  Milwaukee  in  1891.  His  successor,  Right 
Reverend  Sebastian  G.  Messmer,  formerly  a  teacher  at 
Seton  Hall  Seminary  and  the  Catholic  University,  was  con¬ 
secrated  bishop  in  1892.  After  eleven  fruitful  years  he 
was  transferred  to  the  Archbishopric  of  Milwaukee, 
These  bishops  followed:  John  J.  Fox  (1904-1914),  Paul 
P.  Rhode  (1915). 

Marquette. — In  1853,  the  See  of  Sault  Sainte  Marie 
was  erected  with  Bishop  Baraga,  the  former  Vicar  Apos¬ 
tolic  as  its  ordinary.  The  growth  of  Marquette  prompted 
the  Holy  See  to  transfer  the  seat  of  the  bishop  to  the 
larger  city  in  1865.  Bishop  Baraga  labored  for  both  In¬ 
dians  and  whites,  erecting  chapels  and  charitable  institu¬ 
tions.  He  died  in  1868  and  was  succeeded  by  a  fellow 
countryman,  Right  Reverend  Ignatius  Mrak,  who  resigned 
in  1877.  Right  Reverend  John  Vertin  was  consecrated 
in  1879.  He  labored  for  twenty  years  to  complete  the 
organization  of  the  diocese  and  met  with  remarkable 

[48] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


success.  After  his  death  in  1899,  Right  Reverend  Freder¬ 
ick  Eis  continued  the  good  work  until  1922,  when  he  re¬ 
signed  and  Bishop  Paul  J.  Nussbaum,  formerly  of  Corpus 
Christi,  Texas,  was  appointed. 

La  Crosse. — This  diocese  was  erected  in  1868  and 
subdivided  in  1905.  The  first  bishop  was  the  Right  Rever¬ 
end  Michael  J.  Heiss,  transferred  to  Milwaukee  in  1880. 
The  succession  has  been  Bishops  Kilian  Flasch  (1881- 
1891)  ;  James  Schwebach  (1892-1921)  ;  Alexander  J.  Mc- 
Gavick  (1921). 

Superior. — Erected  as  a  diocese  in  1905  with  the  Right 
Reverend  Francis  Schinner  as  bishop.  He  resigned  in  1913 
and  Bishop  J.  M.  Koudelka,  Auxiliary  of  Milwaukee,  suc¬ 
ceeded.  He  died  in  1921  and  the  Right  Reverend  J.  G. 
Pinten  was  appointed  in  1922. 

Province  of  New  York. — The  Right  Reverend  Luke 
Concanen,  0.  P.,  was  selected  by  the  Holy  See  for  its  first 
bishop  (1808).  Owing  to  the  Napoleonic  wars  he  was 
unable  to  leave  Italy  and  died  at  Naples  in  1810.  Four 
years  later,  Right  Reverend  John  Connolly,  O.  P.,  was 
consecrated  and  arrived  in  New  York  in  1815.  He  died 
in  1825  and  Right  Reverend  John  Dubois,  a  French  exile, 
founder  of  Mount  Saint  Mary’s  College  and  Seminary,  was 
consecrated  in  1826.  A  coadjutor,  Right  Reverend  John 
Hughes,  was  consecrated  in  1838  and  in  1842  succeeded 
to  the  See.  In  1850,  New  York  was  made  an  Archdiocese 
with  Bishop  Hughes  as  the  first  metropolitan.  His  notable 
career  is  narrated  elsewhere  in  this  work.  On  his  death 
in  1864,  Right  Reverend  John  McCloskey,  Bishop  of 
Albany,  succeeded  him.  In  1875  he  was  made  the  first 
American  Cardinal.  During  his  administration  the  great 
cathedral  was  opened  for  service  and  the  Catholic  Pro¬ 
tectory  founded.  Right  Reverend  Michael  A.  Corrigan, 
Bishop  of  Newark,  became  his  coadjutor  and  on  his  death 
succeeded  to  the  See  in  1885.  During  the  seventeen  years 
of  his  administration  in  New  York,  the  seminary  at  Dun- 

[49] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


woodie  was  built  and  opened,  the  foundation  of  Cathedral 
College  laid,  and  the  cathedral  completed.  In  1895  Right 
Reverend  John  M.  Farley  was  consecrated  auxiliary  and 
succeeded  to  the  See  on  the  death  of  Archbishop  Corrigan 
in  1902.  His  subsequent  career  is  narrated  in  another 
chapter.  His  successor  in  1919  was  the  Right  Reverend 
P.  J.  Hayes,  auxiliary  bishop. 

Albany. — When  the  Diocese  of  Albany  was  erected  in 
1847,  Right  Reverend  John  McCloskey  was  appointed  its 
first  ordinary.  On  his  promotion  to  New  York,  Right 
Reverend  John  J.  Conroy  succeeded  him,  but  ill-health 
compelled  him  to  resign  (1877).  Right  Reverend  Francis 
McNierney  became  coadjutor  in  1872  and  succeeded. 
When  he  passed  away  in  1894,  the  Right  Reverend  Thomas 
M.  A.  Burke  was  consecrated  his  successor.  Bishop 
Thomas  F.  Cusack,  Auxiliary  of  New  York,  was  trans¬ 
ferred  to  Albany  in  1915.  He  died  in  1918  and  Right 
Reverend  Edmund  F.  Gibbons  was  appointed  in  1919. 

Brooklyn. — In  1853,  Brooklyn  was  detached  from  New 
York  and  the  Right  Reverend  John  Loughlin  named  its  first 
bishop.  He  ruled  until  1891  and  during  that  period  the 
population  increased  so  rapidly  that  he  founded  125 
churches  and  chapels,  a  college  and  seminary  and  numerous 
institutions.  His  successor,  Right  Reverend  Charles  E. 
McDonnell,  introduced  many  Religious  Orders,  and  at  his 
death,  in  1921,  more  than  fifty  additional  churches  had 
been  constructed  and  the  diocese  was  regarded  as  one  of 
the  best  organized  in  the  United  States.  The  Right  Rever  - 
end  Thomas  E.  Molloy,  the  auxiliary,  succeeded  him. 

Buffalo. — The  Right  Reverend  John  Timon,  a  member 
of  the  Congregation  of  the  Mission,  and  for  many  years  a 
missionary  in  the  Southwest,  was  consecrated  the  first 
Bishop  of  Buffalo  at  its  erection  as  a  See  in  1847.  He 
introduced  the  Congregation  of  the  Mission,  the  Jesuits, 
the  Franciscans  and  the  Christian  Brothers.  These  were 
the  founders  of  Niagara  College  and  Seminary,  Saint 

[50] 


.  THE  HIERARCHY  OF  THE  UNITED  STATES 


Canisius  and  Saint  Joseph's  Colleges  and  the  College  and 
Seminary  at  Alleghany.  At  his  death  in  1867,  his  brother 
Lazarist,  Right  Reverend  Stephen  Ryan,  was  chosen  to 
succeed  him  and  until  his  passing  in  1896  labored  to  com¬ 
plete  the  work  of  his  apostolic  predecessor.  Right  Rever¬ 
end  James  E.  Quigley  became  bishop  in  1897  and  ruled 
the  See  until  his  promotion  to  the  Archbishopric  of  Chicago 
in  1903.  His  successors  were  Bishops  Charles  H.  Colton 
(1903-1915)  ;  Dennis  J.  Dougherty,  promoted  Archbishop 
of  Philadelphia  (1918)  ;  William  Turner  (1919). 

Newark. — Right  Reverend  James  Roosevelt  Bayley, 
promoted  to  Baltimore  in  1872,  was  the  first  Bishop  of 
Newark  on  its  erection  in  1853.  The  Right  Reverend 
Michael  Augustine  Corrigan,  promoted  to  the  See  of  New 
York,  ruled  the  diocese  until  1880.  Right  Reverend 
Winand  M.  Wigger  was  the  third  bishop,  and  at  his  death 
in  1901  the  diocese  was  in  a  flourishing  condition.  The 
Right  Reverend  John  J.  O'Connor  succeeded  him. 

Ogdensburg. — In  1872,  Ogdensburg  was  separated 
from  Albany  and  Right  Reverend  Edgar  P.  Wadhams,  a 
convert  and  Vicar  General  of  the  Albany  Diocese,  was  con¬ 
secrated  bishop.  His  nineteen  years  of  administration 
were  eminently  successful,  although  the  population  was 
small  and  the  diocese  poor.  He  was  succeeded  in  1892  by 
the  Right  Reverend  Henry  Gabriels,  one  of  the  four  Lou¬ 
vain  professors  who  opened  the  Troy  Seminary  in  1864. 
From  1871  until  his  promotion  to  the  episcopate  he  was 
president  of  that  famous  institution.  Until  his  death  in 
1921  he  labored  heroically  to  build  up  his  scattered  diocese, 
founding  new  parishes  and  erecting  churches  and  schools. 
His  successor  was  the  auxiliary  bishop,  Joseph  H.  Conroy. 

Rochester. — From  1868,  the  year  of  its  erection  as  a 
See,  until  1909,  Right  Reverend  Bernard  J.  McQuaid  pre¬ 
sided  over  the  Diocese  of  Rochester.  He  had  labored  in 
New  York  and  Newark,  aided  in  the  foundation  of  Seton 
Hall  College  and  served  as  president  of  that  institution 

[51] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  vicar  general.  He  opened  Saint  Andrew's  Prepara¬ 
tory  School  for  clerical  students  and  the  crowning  work 
of  his  life,  Saint  Bernard's  Seminary.  He  made  his  dio¬ 
cese  one  of  the  model  Sees  of  the  United  States.  When 
he  died  in  1909  the  Right  Reverend  Thomas  F.  Hickey 
took  charge. 

Syracuse. — Erected  in  1886,  Right  Reverend  Patrick 
A.  Ludden,  formerly  Vicar  General  of  Albany,  was  conse¬ 
crated  bishop  of  the  new  diocese.  He  erected  the  new 
cathedral  and  built  many  schools  and  educational  estab¬ 
lishments.  He  died  in  1912  and  the  Right  Reverend  John 
Grimes,  who  died  in  1922,  was  his  successor.  The  Rever¬ 
end  Daniel  J.  Curley  was  appointed  in  February,  1923. 

Trenton. — Right  Reverend  Michael  J.  O’Farrell  was 
consecrated  the  first  Bishop  of  Trenton  on  its  erection  as 
a  See  in  1881.  He  was  an  eloquent  orator  and  a  facile 
writer  and  the  diocese  was  well  organized  during  his  ad¬ 
ministration.  His  vicar  general,  Very  Reverend  James 
A.  McFaul,  succeeded  him  at  his  death  in  1894  and  pre¬ 
sided  over  the  diocese  until  1917.  He  organized  and 
guided  the  American  Federation  of  Catholic  Societies.  His 
successor  in  1918  was  the  Right  Reverend  Thomas  J. 
Walsh. 

Province  of  New  Orleans. — Under  Spanish  rule, 
Right  Reverend  Luis  Penalver  y  Cardenas  presided  over 
New  Orleans  until  his  transfer  to  Guatemala  in  1801. 
Right  Reverend  Francis  Peinade  was  appointed  his  suc¬ 
cessor  but  never  took  possession  of  his  See.  On  the 
transfer  of  Louisiana  to  the  United  States,  Bishop  Carroll 
became  the  administrator  and  sent  several  vicars  to  rule 
the  new  possessions.  Reverend  Louis  Dubourg  was  creat¬ 
ed  Bishop  of  New  Orleans  in  1818.  He  resided  in  St. 
Louis  where  he  opened  the  Lazarist  Seminary.  Right 
Reverend  Joseph  Rosati  was  consecrated  coadjutor  in  1824. 
Bishop  Dubourg  returned  to  France  and  Bishop  Rosati  be¬ 
came  Ordinary  of  St.  Louis.  Right  Reverend  Leo  de 

[52] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


Veckere  was  consecrated  Bishop  of  New  Orleans  in  1830 
but  died  during  the  yellow  fever  epidemic  in  1833.  Right 
Reverend  Anthony  Blanc  was  consecrated  his  successor 
and  brought  the  Jesuits  to  New  Orleans,  where  they  found¬ 
ed  a  college,  and  the  Lazarists,  who  established  a  seminary. 
In  1850,  New  Orleans  was  made  an  archbishopric  and 
Bishop  Blanc  was  appointed  archbishop.  He  ruled  until 
1860  and  was  succeeded  by  Right  Reverend  John  Mary 
Odin,  Bishop  of  Galveston.  The  Civil  War  brought  dis¬ 
aster  to  the  archdiocese  and  the  excessive  labors  so  weak¬ 
ened  the  health  of  the  Archbishop  that  he  died  in  1870. 
His  coadjutor,  Right  Reverend  Napoleon  Perche,  succeeded 
him  and  for  thirteen  years  labored  to  repair  the  damage 
of  the  civil  strife.  His  coadjutor,  Right  Reverend  Francis 
Leray,  formerly  Bishop  of  Natchitoches,  assumed  charge 
in  1879  and  for  eight  years  worked  to  reduce  the  immense 
debt.  Right  Reverend  Francis  Janssens  of  Natchez  was 
advanced  to  the  See  of  New  Orleans  in  1888.  In  1896,  he 
succumbed  to  his  arduous  labors,  and  the  Most  Reverend 
Placide  Louis  Chapelle,  Archbishop  of  Santa  Fe,  was  ap¬ 
pointed  to  the  vacant  See  but  died  of  yellow  fever  during 
the  epidemic  of  1905.  Bishop  James  H.  Blenk  of  Porto  Rico 
was  named  to  succeed  and  died  1917,  and  as  his  successor 
Bishop  John  W.  Shaw  was  transferred  from  San  Antonio. 

Alexandria. — The  Diocese  of  Natchitoches  was  erected 
in  1853,  with  Right  Reverend  Augustus  Marin,  Vicar 
General  of  New  Orleans  and  well  known  in  French  literary 
circles,  as  the  first  bishop.  After  twenty-two  years  Right 
Reverend  Francis  X.  Leray  succeeded  him,  but  was  pro¬ 
moted  to  New  Orleans,  and  Right  Reverend  Anthony 
Durier  presided  over  the  See  until  his  death  in  1904.  In 
1910  the  See  was  removed  to  Alexandria,  with  his  successor, 
Bishop  Cornelius  Van  de  Ven,  as  incumbent. 

Dallas. — In  1890  Dallas  was  erected  a  diocese  with 
Right  Reverend  Thomas  F.  Brennan  as  bishop.  Two  years 
later  he  resigned  and  Right  Reverend  Edward  J.  Dunne 

[53] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ruled  until  his  death  in  1910.  His  successor  was  Right 
Reverend  Joseph  P.  Lynch  (1911). 

Galveston . — The  Right  Reverend  John  M.  Odin,  Vicar 
General  of  Texas,  was  consecrated  first  Bishop  of  Galveston 
when  the  See  was  formed  in  1847.  In  1861  he  was  trans¬ 
ferred  to  New  Orleans  and  Right  Reverend  Claude  M. 
Dubuis,  a  veteran  missionary,  held  the  position  until  his 
resignation  and  return  to  France  in  1881.  Right  Rever¬ 
end  Peter  Dufal,  his  coadjutor,  succeeded,  but  also  resigned 
on  account  of  illness.  Right  Reverend  Nicholas  A.  Gal¬ 
lagher  presided  over  the  diocese  until  his  death  in  1918,  and 
the  Right  Reverend  C.  J.  Byrne  was  appointed. 

Little  Rock. — Little  Rock  was  erected  in  1843  and 
the  Right  Reverend  Andrew  Byrne,  a  New  York  priest, 
was  chosen  bishop.  After  his  death  in  1862,  on  account 
of  the  Civil  War,  the  diocese  remained  vacant  until  1867 
when  Right  Reverend  Edward  Fitzgerald  was  consecrated. 
He  presided  over  its  fortunes  for  forty  years  and  the 
growth  and  progress  was  phenomenal.  His  successor  in 
1906  was  the  Right  Reverend  John  B.  Morris. 

Mobile. — When  Spain  ceded  the  southern  territory  to 
the  United  States,  Right  Reverend  Michael  Portier  was 
named  its  bishop  in  1826.  He  founded  Spring  Hill  College 
and  Seminary  and  was  succeeded  after  thirty-three  years 
by  the  Right  Reverend  John  Quinlan,  who  suffered  all  the 
horrors  of  the  Civil  War  which  devastated  his  diocese. 
He  died  in  1883  and  was  succeeded  by  the  Right  Reverend 
Dominic  Manuci.  Two  years  later  came  the  Right  Rever¬ 
end  Jeremiah  O'Sullivan,  a  gifted  administrator  and  an 
eloquent  orator  who  presided  over  the  diocese  for  eleven 
years.  His  successor  was  the  Right  Reverend  Edward  P. 
Allen  (1897). 

Natchez. — The  first  bishop  was  the  Sulpician  and 
President  of  Mount  Saint  Mary's  College,  Right  Reverend 
John  J.  Chanche,  consecrated  in  1837.  He  had  only  one 
priest  and  spent  eleven  years  teaching,  preaching  and 

[54] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


visiting  his  scattered  people.  Right  Reverend  James 
Oliver  Van  de  Velde  was  transferred  from  Chicago  to 
succeed  Bishop  Chanche,  but  died  of  yellow  fever  two  years 
after  his  appointment.  Right  Reverend  William  Henry 
Elder  succeeded  in  1857  and  was  promoted  to  Cincinnati 
in  1880.  Right  Reverend  Francis  Janssens  was  conse¬ 
crated  in  1881,  and  seven  years  later  was  appointed  to 
New  Orleans.  Right  Reverend  Thomas  Hesslin  ruled  the 
diocese  successfully  until  1911,  when  he  died,  and  the  Right 
Reverend  John  E.  Quinn  was  appointed. 

Oklahoma. — Right  Reverend  Theophile  Meerschaert 
was  appointed  vicar  apostolic  in  1891  and  first  bishop 
in  1895.  Immigration  has  increased  the  population  and 
the  diocese  is  making  splendid  progress. 

San  Antonio. — In  1874,  San  Antonio  was  formed  into 
a  diocese  with  the  Right  Reverend  Anthony  Dominic 
Pellicer  as  bishop.  He  ruled  until  1880  and  his  successor, 
Right  Reverend  John  C.  Neraz,  an  old-time  missionary, 
labored  until  1894.  His  fellow  laborer  on  the  mission  field, 
Right  Reverend  John  Anthony  Forest,  continued  his  work 
until  his  death  in  1911.  His  successor  was  Bishop  John 
W.  Shaw,  promoted  to  New  Orleans  in  1918  and  succeeded 
by  Right  Reverend  A.  J.  Dorssaerts,  1918. 

Lafayette. — This  diocese  was  established  June  11, 
1918,  with  the  Right  Reverend  Jules  B.  Jeanmard  as  its 
first  bishop. 

Province  of  Oregon. — Most  Reverend  Francois  Nor- 
bert  Blanchet  was  named  vicar  apostolic  for  the  Oregon 
mission  in  1843,  and  in  1847  was  advanced  to  the  Arch¬ 
bishopric  of  Oregon  City.  His  province  was  large,  the 
population  small  and  he  was  obliged  to  visit  Canada  and 
South  America  for  help.  In  1878  the  Most  Reverend 
Charles  John  Seghers,  Bishop  of  Vancouver,  was  named 
coadjutor,  and  on  the  resignation  of  the  pioneer  prelate 
in  1880  became  archbishop.  He  longed  to  return  to  his 
missions  in  Canada  and  Alaska  and  died  a  martyr  to  his 

[55] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


zeal  in  1886.  On  his  resignation  from  the  See  the  Most 
Reverend  William  H.  Gross,  C.  SS.  R.,  Bishop  of  Savannah, 
was  promoted  to  the  vacancy  and  for  thirteen  years  labored 
as  a  missionary  for  Indians  and  whites.  The  Most  Rever¬ 
end  Alexander  Christie,  Bishop  of  Vancouver,  was  trans¬ 
ferred  to  Oregon  in  1899. 

Boise. — The  Right  Reverend  Alphonse  Joseph  Glorieux 
was  consecrated  bishop  on  the  erection  of  the  diocese  in 
1885,  and  until  his  death  in  1917  performed  apostolic  work 
in  his  large  and  scattered  diocese.  Bishop  Daniel  M.  Gor¬ 
man  succeeded  him  the  next  year. 

Seattle. — The  Right  Reverend  A.  M.  A.  Blanchet  was 
appointed  first  Bishop  of  Walla  Walla  at  its  formation  in 
1846.  In  1850,  the  See  was  translated  to  Nasquilly.  The 
Bishop  ruled  his  immense  territory  for  thirty-three  years 
and  resigned  in  1879.  He  is  called  the  Latter  Day  Apostle 
to  the  Indians.  The  Right  Reverend  Aegidius  Junger  suc¬ 
ceeded  and  until  his  death  in  1895,  the  erection  of  churches 
and  the  increase  of  priests  and  religious  were  remarkable. 
The  Right  Reverend  John  O’Dea  was  consecrated  in  1896, 
and  the  See  was  transferred  in  1907  to  Seattle. 

Helena. — Helena  was  erected  in  1884  with  the  Right 
Reverend  John  E.  Brondell,  Bishop  of  Victoria  (1879),  and 
Vicar  Apostolic  of  Montana  (1883),  as  its  first  bishop. 
In  the  nineteen  years  of  his  episcopate,  he  devoted  him¬ 
self  to  the  care  of  the  Indians,  making  many  converts.  On 
several  occasions  the  United  States  Government  solicited 
his  aid  in  avoiding  hostilities  with  the  tribes.  His  suc¬ 
cessor  in  1904  was  Bishop  John  P.  Carroll. 

Province  of  Philadelphia. — At  the  erection  of  the 
Diocese  of  Philadelphia  in  1808,  the  Right  Reverend 
Michael  Eagan,  0.  S.  F.,  was  appointed  bishop  and  conse¬ 
crated  in  1810.  His  adminstration  of  four  years  was 
saddened  by  troubles  with  refractory  clergy  and  rebellious 
trustees.  After  six  years’  interregnum,  Right  Reverend 
Henry  Conwell,  Vicar  General  of  Armagh,  was  consecrated 

[56] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


bishop.  More  than  seventy  years  of  age,  unacquainted 
with  the  ways  of  the  country,  he  was  unable  to  cope  with 
the  Hogan-Harold-Trustee  schism  and  was  obliged  to  hand 
over  the  government  to  Right  Reverend  Francis  Patrick 
Kenrick,  who  succeeded  to  the  See  on  the  death  of  the 
venerable  Bishop  in  1842.  In  1851,  he  was  promoted  to 
the  Archiepiscopal  See  of  Baltimore.  The  saintly  John 
Nepomucene  Neumann,  C.  SS.  R.,  then  ruled  the  diocese 
until  his  death  in  1860.  In  1885,  application  was  made  to 
Rome  for  the  introduction  of  the  cause  of  his  beatification. 
A  commission  was  appointed,  the  bishop  was  declared 
venerable  and  permission  was  given  for  the  further  process 
of  beatification.  Right  Reverend  James  F.  Wood,  coad¬ 
jutor  since  1857  and  a  convert  from  Unitarianism,  took 
up  the  burdens  and  endeavored  to  complete  the  cathedral. 
Although  the  Civil  War  impeded  his  plans  the  edifice  was 
opened  for  divine  worship  in  1864.  In  1875,  Philadelphia 
was  raised  to  the  metropolitan  dignity  and  Bishop  Wood 
was  invested  with  the  Pallium.  He  died  in  1883.  His 
successor  was  the  coadjutor,  Right  Reverend  Patrick  J. 
Ryan,  formerly  coadjutor  of  St.  Louis.  He  was  an  elo¬ 
quent  pulpit  orator  and  splendid  administrator.  In  1897, 
Right  Reverend  Edmond  F.  Prendergast  was  made  his 
auxiliary  and  at  the  death  of  the  Archbishop  in  1911  suc¬ 
ceeded.  He  died  in  1918  and  Bishop  Dennis  J.  Dougherty 
was  promoted  from  Buffalo.  In  March,  1921,  he  was 
created  Cardinal. 

Pittsburgh. — The  marvelous  growth  of  Western  Penn¬ 
sylvania  impelled  the  Fifth  Council  of  Baltimore  to  petition 
the  Holy  See  for  the  erection  of  a  diocese  at  Pittsburgh  and 
the  Reverend  Doctor  Michael  O’Connor,  a  graduate  of 
Propaganda,  was  appointed  bishop.  He  erected  many 
churches  and  schools  and  began  the  publication  of  the 
Catholic,  a  weekly  newspaper.  He  recommended  the  erec¬ 
tion  of  a  new  See  at  Erie  and  was  named  the  first  bishop. 
The  Right  Reverend  Josue  M.  Young  succeeded  to  Pitts- 

[57] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


burgh,  but  after  a  few  months  Bishop  O’Connor  returned 
to  Pittsburgh  and  Bishop  Young  assumed  the  duties  at 
Erie.  In  1860,  Bishop  O’Connor  resigned  and  entered  the 
Society  of  Jesus,  spending  twelve  years  in  missionary  work. 
The  Right  Reverend  Michael  Domenec  succeeded  in  1860, 
but  disheartened  by  the  financial  ruin  of  1873,  asked  that 
a  new  See  be  erected  at  Alleghany,  to  which  he  was  trans¬ 
ferred.  The  following  year  he  returned  to  Spain  and  the 
new  diocese  was  united  to  Pittsburgh.  Right  Reverend 
John  Tuigg  was  consecrated  in  1876  and  ruled  for  thirteen 
years.  The  Right  Reverend  Richard  Phelan,  coadjutor 
since  1885,  succeeded  him  and  labored  until  his  death  in 
1904,  when  the  Right  Reverend  J.  F.  Regis  Canevin  was 
appointed.  He  resigned  1920,  was  made  a  titular  arch¬ 
bishop  and  was  succeeded  by  the  Right  Reverend  Hugh 
C.  Boyle  (1921). 

Erie. — At  the  erection  of  this  diocese  in  1853,  as  stated, 
Right  Reverend  Michael  O’Connor  of  Pittsburgh  became  its 
first  ordinary.  He  returned  to  his  original  See  in  a  few 
months  and  Right  Reverend  Josue  M.  Young  was  trans¬ 
ferred  from  Pittsburgh.  For  twelve  years  he  presided  over 
the  See.  Right  Reverend  Tobias  Mullen,  consecrated  in 
1868,  succeeded  to  the  See.  He  built  the  cathedral  and 
issued  the  Lake  Shore  Visitor.  In  1899,  Right  Reverend 
John  E.  FitzMaurice,  coadjutor,  became  bishop  on  the 
resignation  of  Bishop  Mullen.  At  his  death  in  1920, 
Bishop  John  M.  Gannon  succeeded. 

Harrisburg. — The  Right  Reverend  Jeremiah  F.  Shana¬ 
han  was  consecrated  first  Bishop  of  Harrisburg  on  its 
erection  in  1868.  After  eighteen  years  his  successor  was 
the  Right  Reverend  Thomas  F.  McGovern,  bishop  until 
1898,  when  he  was  succeeded  by  the  Right  Reverend  John 
W.  Shanahan,  brother  of  the  first  ordinary,  who  ruled 
successfully  until  his  death  in  1916.  Bishop  Philip  R. 
McDevitt  was  then  appointed. 

Scranton. — The  Right  Reverend  William  O’Hara  was 

[58] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


the  first  Bishop  of  Scranton  (1868).  After  thirty-one 
years  of  administration,  his  successor  was  the  Right  Rever¬ 
end  Michael  J.  Hoban  (1896),  and  in  February,  1923,  the 
Reverend  Andrew  J.  Brennan  was  appointed  auxiliary. 

Province  of  St.  Louis. — In  1815,  Right  Reverend 
Louis  William  Dubourg  was  consecrated  Bishop  of  Louisi¬ 
ana  and  the  Floridas,  and  on  the  erection  of  the  Diocese 
of  St.  Louis,  was  named  its  first  bishop.  He  returned  to 
France  and  became  Bishop  of  Montauban  and  Archbishop 
of  Besangon.  The  Right  Reverend  Joseph  Rosati,  coadju¬ 
tor  of  the  diocese,  succeeded  him.  He  was  a  clear  and 
convincing  writer  and  an  able  linguist.  He  was  sent  to 
Hayti  as  Apostolic  Delegate  to  adjust  the  differences  be¬ 
tween  the  government  and  the  Holy  See  and  was  success¬ 
ful  in  his  mission.  He  died  in  Rome  in  1843  and  was 
succeeded  by  his  coadjutor,  Right  Reverend  Peter  Richard 
Kenrick,  an  erudite  theologian  who  had  served  as  President 
of  the  Philadelphia  Seminary.  Among  his  published  works 
are  “Validity  of  Anglican  Orders  Examined,”  “New  Month 
of  Mary”  and  “History  of  the  Holy  House  of  Loretto.” 
At  the  Vatican  Council  and  the  various  Provincial  Councils, 
he  was  the  leader  in  theological  and  educational  movements. 
The  Right  Reverend  John  J.  Kain,  Bishop  of  Wheeling, 
was  made  his  coadjutor  (1893).  Three  years  later,  Arch¬ 
bishop  Kenrick  died.  Archbishop  Kain  presided  over  the 
diocese  until  his  death  in  1903  and  Bishop  John  Joseph 
Glennon  was  transferred  from  Kansas  City  as  his  suc¬ 
cessor. 

Concordia. — The  Right  Reverend  Richard  Scannell 
was  appointed  first  Bishop  of  Concordia  in  1887  and  re¬ 
mained  until  his  transfer  to  Omaha  in  1891.  The  Bishop 
of  Wichita  ruled  the  vacant  See  until  1897,  when  Right 
Reverend  T.  J.  Butler  was  named  but  died  before  conse¬ 
cration.  The  Right  Reverend  John  F.  Cunningham  was 
consecrated  in  1898  and  died  in  1919  and  was  succeeded  in 
1921  by  Bishop  F.  J.  Tief. 

[59] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Kansas  City . — The  Diocese  of  Kansas  City  was  created 
in  1880  and  the  Right  Reverend  John  Joseph  Hogan, 
Bishop  of  St.  Joseph,  was  assigned  to  the  new  See.  He 
presided  over  the  diocese  until  1913,  when  he  died  and 
the  coadjutor  bishop,  Thomas  F.  Lillis,  succeeded. 

Leavenworth. — The  Right  Reverend  J.  B.  Miege  and 
the  Right  Reverend  Louis  M.  Fink,  0.  S.  B.,  governed  this 
territory  as  vicars  apostolic  until  its  erection  into  a  dio¬ 
cese  in  1877.  Bishop  Fink  became  the  first  bishop  and 
ruled  the  diocese  until  1904,  when  he  died.  His  successors 
have  been  Bishops  Thomas  F.  Lillis,  1904,  and  John  Ward, 
1911. 

St.  Joseph. — In  1868,  at  its  formation,  Right  Rever¬ 
end  John  J.  Hogan  was  consecrated  Bishop  of  St.  Joseph 
and  presided  until  his  transfer  to  Kansas  City  in  1880. 
He  remained  as  administrator  until  1893,  when  the  Right 
Reverend  Maurice  F.  Burke  was  transferred  from  Chey¬ 
enne.  The  Right  Reverend  F.  Gilfillan  was  appointed 
coadjutor,  1922. 

Wichita. — When  this  diocese  was  organized  the  Rever¬ 
end  James  O’Reilly  was  named  its  bishop  but  died  before 
consecration.  His  successor,  Right  Reverend  John  J. 
Hennessy,  was  consecrated  in  1888  and  labored  faithfully 
until  1920,  when  he  died  and  the  Right  Reverend  A.  J. 
Schwertner  was  appointed. 

Province  of  St.  Paul. — The  Right  Reverend  Joseph 
Cretin  was  consecrated  first  Bishop  of  St.  Paul  in  1850. 
For  six  years  he  labored  for  his  small  population  and 
before  his  death  in  1856  had  replaced  the  log  church  with 
a  pretentious  edifice  serving  as  church,  school  and  rectory. 

-  For  two  years  the  See  remained  vacant,  until  the  appoint¬ 
ment  of  Right  Reverend  Thomas  L.  Grace,  O.  P.,  who  ruled 
the  diocese  until  1884.  In  1875,  Right  Reverend  John 
Ireland  was  made  coadjutor,  and,  on  the  resignation  of 
Bishop  Grace  in  1884,  became  bishop.  Four  years  later 
St.  Paul  was  made  an  Archiepiscopal  See  with  Bishop  Ire- 

[60] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


land  as  its  archbishop.  During  thirty-four  years  he  was 
one  of  the  great  figures  of  the  American  Hierarchy.  He 
died  September  25,  1918,  and  Bishop  Austin  Dowling  of 
Des  Moines  was  transferred  as  his  successor  in  1919. 

Duluth. — Erected  in  1889,  and  placed  under  the  juris¬ 
diction  of  the  Right  Reverend  James  McGolrick,  who  ruled 
the  See  for  twenty-nine  years,  erecting  schools  and 
churches  and  extending  the  influence  of  Catholics  through 
the  entire  region.  The  Right  Reverend  John  T.  Mc- 
Nicholas  succeeded  him  in  1918. 

Fargo. — Right  Reverend  John  Shanly  was  chosen  as 
the  first  Bishop  of  Fargo  in  1889.  During  his  administra¬ 
tion  of  twenty  years  the  diocese  increased  in  population  and 
its  spiritual  and  temporal  affairs  flourished.  When  he  died 
the  Right  Reverend  James  O’Reilly  was  appointed  (1910). 

St.  Cloud. — The  Right  Reverend  Otto  Zardetti  was 
named  first  Bishop  of  St.  Cloud  in  1889  and  presided  over 
its  destinies  until  his  promotion  to  the  Archiepiscopal  See 
of  Bucharest,  in  Rumania.  In  1894,  Right  Reverend  Mar¬ 
tin  Marty,  0.  S.  B.,  was  transferred  from  Sioux  Falls  as 
his  successor  and  did  splendid  work  in  organizing  the 
diocese  until  his  death  in  1896.  Right  Reverend  James 
Trobec  served  from  1897  to  1914,  when  failing  health 
obliged  him  to  resign  the  position,  and  Bishop  Joseph  F. 
Busch  was  transferred  from  Lead.  He  was  succeeded  by 
Bishop  B.  J.  Mahoney  in  1922. 

Winona. — Winona  was  erected  in  1889  with  the  Right 
Reverend  Joseph  B.  Cotter  as  its  bishop.  During  the 
twenty  years  of  his  administration,  Catholic  settlers  came 
in  large  numbers.  When  he  died  in  1909  Bishop  P.  J. 
Heffron  succeeded. 

Province  of  San  Francisco. — A  Spanish  bishop 
governed  California  until  1846.  When  American  rule  be¬ 
gan,  the  Right  Reverend  Joseph  Sadoc  Alemany  became 
Archbishop  of  San  Francisco.  When  the  aged  prelate 
asked  for  a  coadjutor  in  1883,  the  Most  Reverend  Patrick 

[61] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


W.  Riordan  was  appointed,  succeeding  to  the  See  the  fol¬ 
lowing  year,  on  the  resignation  of  Archbishop  Alemany. 
He  acquired  the  site  at  Menlo  Park  and  erected  Saint 
Patrick's  Seminary.  Various  Orders  of  men  and  women 
were  introduced  to  found  educational  institutions.  After 
three  decades  of  labor,  the  venerable  prelate  passed  away 
in  1914,  and  was  succeeded  by  Archbishop  E.  J.  Hanna. 

Monterey  and  Los  Angeles. — After  the  beginning  of 
American  rule  in  California,  Right  Reverend  Joseph  Sadoc 
Alemany  was  consecrated  its  bishop  but  was  transferred 
to  San  Francisco  in  1853.  Right  Reverend  Thaddeus  Amat 
was  consecrated  in  Rome  in  1854.  He  built  the  cathedral 
at  Los  Angeles  and  introduced  the  Sisters  of  Charity  and 
the  Lazarist  Fathers.  Owing  to  ill  health,  he  asked  for 
a  coadjutor,  and  the  Right  Reverend  Francis  Mora  was 
appointed,  succeeding  to  the  See  on  the  death  of  Bishop 
Amat,  1878.  In  1894,  Right  Reverend  George  Montgomery 
was  named  coadjutor  and  on  the  resignation  of  Bishop 
Mora  succeeded  to  the  See.  In  1903,  Bishop  Montgomery 
was  promoted  to  be  coadjutor  Archbishop  of  San  Francisco. 
The  successors  were  Bishops  T.  J.  Conaty,  died  1915,  and 
John  J.  Cantwell.  A  new  diocese,  Monterey  and  Fresno, 
was  formed  in  1922,  and  Los  Angeles  was  joined  to  San 
Diego. 

Sacramento. — The  Diocese  of  Grass  Valley  was  organ¬ 
ized  in  1868  but  in  1886  the  episcopal  seat  was  moved  to 
Sacramento.  The  Right  Reverend  Eugene  O'Connell, 
formerly  Vicar  Apostolic  of  Marysville,  became  the  first 
Bishop  of  Grass  Valley.  The  Right  Reverend  Patrick 
Manogue  was  consecrated  coadjutor  in  1881  and  on  the 
resignation  of  Bishop  O’Connell  succeeded  him.  His  labors 
for  the  Indians  and  his  success  in  arbitrating  labor  disputes 
made  him  a  leading  figure  in  California.  He  built  the 
cathedral  at  Sacramento  and  many  schools  and  institutions. 
He  died  in  1895  and  in  the  following  year  was  succeeded 
by  the  Right  Reverend  Thomas  Grace,  who  presided  over 

[62] 


THE  HIERARCHY  OF  THE  UNITED  STATES 


the  diocese  for  twenty-five  years.  Right  Reverend  P.  J. 
Keane,  his  auxiliary,  succeeded  him  in  1922. 

Salt  Lake. — In  1894  Salt  Lake  was  formed  into  a 
diocese  with  the  Right  Reverend  Lawrence  Scanlon  as  its 
first  bishop.  He  built  the  cathedral  at  Salt  Lake  City, 
and  at  his  demise  in  1915,  the  Right  Reverend  J.  S.  Glass 
was  appointed  bishop. 

Province  of  Santa  Fe. — In  1850,  Santa  Fe  became 
a  diocese  and  in  1875  an  archdiocese.  The  treaty  of 
Guadalupe  had  added  this  region  to  the  Republic  and  the 
Right  Reverend  John  B.  Lamy  was  consecrated  bishop. 
Religion  was  demoralized,  priests  were  few  and  the  popu¬ 
lation  was  composed  largely  of  Mexicans  and  Indians. 
The  new  bishop  procured  priests,  repaired  and  rebuilt 
churches  and  restored  the  religious  spirit.  In  1875  he  was 
named  archbishop  and  after  thirty-five  years  resigned 
in  1885.  His  successor,  Right  Reverend  J.  B.  Salpointe, 
Vicar  of  Arizona  since  1869  and  Coadjutor  to  Santa  Fe 
since  1884  resigned  in  1894.  The  Most  Reverend  P.  L. 
Chapelle  was  promoted  to  the  See  and  transferred  to  New 
Orleans  in  1897.  Right  Reverend  Peter  Bourgade,  Vicar 
Apostolic  of  Arizona  and  Bishop  of  Tucson,  was  his  suc¬ 
cessor  and  labored  faithfully  until  his  death  in  1908.  His 
successors  have  been  Archbishops  J.  B.  Pitaval  (1909- 
1918)  and  Albert  T.  Daeger  (1919). 

Denver. — When  the  Diocese  of  Denver  was  erected  in 
1887,  the  Right  Reverend  Joseph  Machebeuf,  a  missionary 
since  1860  and  vicar  apostolic  since  1868,  was  consecrated 
its  first  bishop.  On  his  death  in  1889,  his  coadjutor  since 
1887,  Right  Reverend  Nicholas  Matz,  became  the  Bishop 
of  the  See.  In  the  twenty-eight  years  of  his  episcopate 
he  placed  the  diocese  on  a  firm  basis,  and  at  his  death  in 
1917,  Bishop  J.  H.  Tihen  was  transferred  from  Lincoln 
to  Denver. 

Tucson. — Arizona  became  a  part  of  the  United  States 
by  the  Gadsden  Purchase  of  1863.  It  was  part  of  the 

[63] 


f 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Mexican  Diocese  of  Durango  and  after  its  acquisition  was 
attached  to  the  Diocese  of  Santa  Fe.  In  1868  it  was  made 
a  vicariate  apostolic,  presided  over  by  Bishops  J.  B.  Sal- 
pointe  and  Peter  Bourgade,  afterwards  archbishops  of 
Santa  Fe.  The  latter  was  the  first  Bishop  of  Tucson. 
After  his  promotion  to  the  Metropolitan  See,  Right  Rever¬ 
end  Henry  Granjon  succeeded  in  1900  and  died  in  1922. 

Alaska. — The  Vicariate  Apostolic  of  Alaska  was  estab¬ 
lished  in  1894  as  a  prefecture  and  in  1916  as  a  vicariate, 
with  the  Right  Reverend  Joseph  R.  Crimont,  S.  J.,  as  vicar 
apostolic. 

Ruthenian  Greek. — A  diocese  for  the  Ruthenian 
Greek  Catholics  was  established  May  28,  1913,  and  the 
Right  Reverend  Stephen  S.  Ortynsky  made  its  bishop.  He 
died  in  1916  and  the  Very  Reverend  Peter  Poniatishin  was 
appointed  administrator  and  apostolic  visitor. 

The  Apostolic  Delegation 

The  Apostolic  Delegation  to  the  United  States  was 
established  at  Washington,  January  24,  1893.  The  in¬ 
cumbents  of  the  office  of  delegate  have  been  their  Emi¬ 
nences  Francis  Cardinal  Satolli  (1893-1896)  ;  Sebastian 
Cardinal  Martinelli  (1896-1902)  ;  Diomede  Cardinal  Fal- 
conio  (1902-1911)  ;  John  Cardinal  Bonzano  (1911-1922)  ; 
and  the  Most  Reverend  Archbishop  Peter  Fumasoni-Biondi 
(1922). 


[64] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


Reverend  R.  H.  Tierney,  S.  J. 

DURING  the  incumbency  of  the  Reverend  John  Dubois 
as  President  of  Mount  Saint  Mary's,  Emmitsburg, 
Maryland,  the  famous  institution  which  he  founded, 
there  came  one  day  a  young  man  with  the  appearance  of  a 
day  laborer,  asking  him  for  admission  to  the  seminary. 
He  was  told  on  this,  and  several  other  occasions,  that  there 
was  no  vacancy.  At  last,  perhaps  with  a  half  expectation 
of  being  rid  of  the  persistent  youth,  the  Father  Dubois 
informed  him  that  help  was  needed  in  the  college  garden. 
There  he  might  labor  in  exchange  for  tuition.  The  offer 
was  eagerly  accepted.  The  good  President,  who  some  few 
years  later  became  the  third  Bishop  of  New  York,  could 
not  dream  that  in  thus  receiving  this  young  Irish  laborer 
he  was  opening  the  door  of  the  priesthood  to  the  man  who 
was  to  become  his  own  coadjutor  and  successor  and  an 
outstanding  figure  in  the  history  of  the  Church  in  America. 
The  life  of  John  Hughes  synchronizes  with  a  distinct  period 
of  that  history,  and  in  a  sense  might  almost  be  said  to 
constitute  it. 

John  Hughes  was  born  in  penal  times  at  Annaloghan, 
County  Tyrone,  Ireland,  on  June  24,  1797,  being  the  third 
of  the  seven  children  of  John  Hughes,  a  peasant  farmer, 
and  his  wife,  Margaret  McKenna.  His  birthplace  was  in 
what  was  known  as  a  “black  spot,"  the  heart  of  the  Orange 
country.  His  early  days  were  marked  by  a  life  of  rugged 
toil,  where  the  daily  bread  had  to  be  slowly  wrested  from 
soil  which  its  Catholic  cultivators,  no  matter  what  their 
labors,  could  never  hope  to  own.  He  had  a  keen  mind,  the 
eagerness  for  knowledge  which  has  burned  in  the  Irish 
blood  through  centuries  of  enforced  ignorance,  and  with  his 

[65] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


family  he  shared  those  other  loyalties  of  the  Celt,  impas¬ 
sioned  love  for  God  and  Ireland.  While  still  a  child  he 
gave  evidence  of  a  desire  for  the  priesthood  and  was  ac¬ 
cordingly  sent  to  school,  first  at  Augher  and  later  to  the 
grammar  school  at  Annacloy,  where  he  made  good  progress. 
Unfortunately,  however,  short  crops  and  other  difficulties 
made  it  impossible  for  his  father  to  continue  his  schooling 
and  at  eighteen  he  was  obliged  to  remain  at  home  and 
share  the  labors  of  the  farm.  Despite  this  setback,  the 
ardent  boy  did  not  wholly  put  aside  his  books.  Neither  did 
he  put  aside  his  desire  for  the  altar  of  God,  and  though 
he  saw  no  human  means  to  that  end  he  used  to  kneel  behind 
a  hayrick  in  the  meadow  and  pray  to  be  allowed  to  become 
a  priest.  A  friend  of  his  father,  who  was  a  gardener  on 
a  large  estate  in  the  neighborhood,  taught  him  gardening, 
and,  the  farm,  meanwhile,  going  from  bad  to  worse,  Patrick 
Hughes  determined  to  seek  in  America,  those  means  of 
livelihood  that  were  denied  him  at  home.  Accordingly  he 
and  his  second  son,  Patrick,  came  to  the  United  States  in 
1816,  and  after  traveling  over  varous  parts  of  the  Republic, 
settled  in  Pennsylvania,  first  at  Bedford,  and  afterwards 
at  Chambersburg,  Franklin  County.  In  1817  John  joined 
his  brother  Patrick  in  Baltimore,  where  the  latter  had  ob¬ 
tained  work,  and  in  the  following  year  Mrs.  Hughes  and  her 
other  children  went  to  Chambersburg,  whither  John  re¬ 
turned.  Thirty  miles  from  there,  in  Frederick  County, 
Maryland,  is  Mount  Saint  Mary’s,  called  “the  nursery  of 
the  American  Church,”  and  here,  on  November  19,  1819,  he 
was  admitted  to  work  in  the  garden  and  at  the  same 
time,  resume  his  long-interrupted  studies,  beginning  the 
course  as  a  regular  student  in  the  fall  of  1820.  About 
1823  he  began  to  attend  lectures  on  theology,  and  in  1825 
was  advanced  to  the  diaconate.  He  was  a  good  student 
but  not  a  brilliant  one,  which  is  scarcely  to  be  wondered 
at,  considering  the  difficulties  under  which  he  labored.  He 
displayed  a  certain  facility  in  public  speaking,  which  yet 

[66] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


could  scarcely  be  called  eloquence,  and  developed  a  force¬ 
ful  English  style,  gifts  which  were  to  be  of  great  assistance 
to  him  in  the  controversies  of  his  later  years. 

He  was  ordained  to  the  priesthood  on  October  15,  1826, 
in  Saint  Joseph's  Church,  Philadelphia,  by  Bishop  Conwell 
of  that  diocese.  His  first  appointment  was  as  assistant 
to  Doctor  Hurley,  pastor  of  Saint  Augustine’s  Church, 
Philadelphia,  but  after  a  short  time  he  was  sent  to  Bedford 
to  replace  Father  Heyden,  who  had  been  given  Saint  Mary’s 
parish  in  the  city.  His  time  here  was  short,  also,  for  in 
January,  1827,  he  was  recalled  to  Philadelphia  and  appointed 
to  the  church  in  which  he  had  been  ordained. 

Philadelphia  was  at  that  time  the  scene  of  one  of  the 
disturbances  incident  to  the  then  prevalent  system  of  hold¬ 
ing  church  property,  a  system  whereby  what  is  known  as 
the  church  “fabric”  was  administered  by  a  body  of  laymen 
called  trustees,  clerical  appointments  being  subject  to  their 
approval  and  all  moneys  passing  through  their  hands. 
Prior  to  Father  Hughes's  arrival  at  Saint  Joseph’s,  Bishop 
Conwell  had  been  engaged  in  a  series  of  disputes  with 
the  trustees  of  Saint  Mary’s,  his  cathedral  church,  regard¬ 
ing  the  suspension  of  an  insubordinate  priest  named  Hogan, 
with  the  result  that  the  Bishop  had  been  obliged  to  with¬ 
draw  to  Saint  Joseph’s  and  place  the  cathedral  parish  under 
interdict.  This  had  recently  been  removed  and  by  an  error 
of  judgment  a  Dominican,  Father  Harold,  had  been  made 
pastor  of  Saint  Mary’s.  As  the  Bishop  was  old  and  some¬ 
what  vacillating  in  character  it  must  have  gone  hard  with 
his  intrepid  young  assistant  to  witness  his  superior’s  ineffec¬ 
tual  attempts  to  deal  with  the  various  factions.  On  the 
other  hand  Father  Hughes  displayed  an  ability  to  steer 
a  conciliatory  and  middle  course  which  seems  inconsistent 
with  the  violence  of  character  with  which  he  is  sometimes 
credited. 

Bishop  Conwell’s  concessions  to  the  rebellious  element 
in  his  flock  were  condemned  by  the  Holy  See  as  uncanonical 

[67] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  he  was  summoned  to  Rome,  an  administrator  being 
appointed  in  his  absence.  Father  Hughes  wrote  an  account 
of  the  problem  to  Father  Brute,  his  old  friend  at  Mount 
Saint  Mary's,  declaring,  “There  is  no  remedy  for  all  this 
until  the  time  shall  have  come  to  aim  the  blow,  not  at  the 
branches,  but  at  the  root  of  this  abominable  system."  He 
added  that  in  his  own  parish  all  was  quiet  and  that  he  had 
lately  received  such  encouragement  that  he  was  almost 
on  the  point  of  enlarging  the  church.  About  this  time  he 
made  what  was  practically  his  first  contribution  to  con¬ 
troversial  literature,  the  story  of  “Andrew  Dunn,"  intended 
as  an  antidote  to  an  anti-Catholic  tale  then  in  circulation. 
He  intended  the  book  to  be  the  first  of  a  series  of  such 
works,  for  the  publication  and  propagation  of  which  he 
attempted  to  found  an  association,  but  the  tale,  although 
it  had  a  certain  amount  of  success,  was  also  the  last  of 
the  series.  During  this  time  Father  Hughes  was  becoming 
known  as  a  preacher,  his  sermons  resulting  in  a  number 
of  conversions. 

In  1829  he  founded  Saint  John’s  Orphan  Asylum.  On 
April  13  of  that  year  the  Irish  Emancipation  Bill  was 
passed  and  at  the  solemn  service  of  thanksgiving  held  in 
Saint  Augustine’s  Church  on  the  31st  of  May  the  sermon 
was  preached  by  Father  Hughes.  The  Church  Register , 
organ  of  the  Philadelphia  Protestant  Episcopalians,  made 
Catholic  Emancipation  the  subject  of  so  bitterly  hostile  an 
editorial  that  Father  Hughes  answered  it  and  a  controversy 
developed  which  resulted  in  the  recognition  of  the  young 
Irish  priest  as  an  able  and  fearless  champion  of  the  faith 
that  was  in  him.  In  the  same  year  he  and  Doctor  Hurley 
accompanied  Father  Matthew,  the  administrator  of  the  dio¬ 
cese,  to  the  First  Provincial  Council  of  Baltimore.  A  co¬ 
adjutor  to  Bishop  Conwell  was  appointed  in  the  person  of 
the  Reverend  Francis  Patrick  Kenrick,  rector  of  the  Bards- 
town  Seminary,  although  Bishop  Conwell  had  recommended 
Father  Hughes  for  the  post. 

[68] 


John  Hughes 

First  Archbishop  of  Neiv  York 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


Another  controversy  followed,  the  occasion  being  a 
rather  daring  practical  joke  played  by  Father  Hughes  on 
an  over-credulous  anti-Catholic  paper  which  gulped  down 
a  number  of  contributions  supplied  by  him  over  the  signa¬ 
ture  of  Cranmer,  and  purporting  to  contain  alarming  revela¬ 
tions  as  to  the  progress  and  growth  of  popery.  For  his 
share  in  the  hoax  he  was  severely  taken  to  task  by  a 
priest  of  the  New  York  Diocese. 

Father  Hughes  accompanied  Bishop  Kenrick  in  his  visi¬ 
tation  of  the  diocese,  in  the  course  of  which  he  preached 
at  Chambersburg  in  the  presence  of  his  parents.  He 
stayed  for  a  time  with  Father  Gallitzin  of  Loretto.  The 
year  1831  witnessed  a  fresh  outbreak  of  trusteeism  at 
Saint  Mary’s,  but,  happily,  Bishop  Kenrick  proved  capable 
of  dealing  with  the  situation,  the  first  time  in  ten  years, 
to  use  Father  Hughes’s  words,  that  “an  attempt  had  been 
made  to  pluck  up  the  root  of  the  schism,”  and  he  added, 
“The  Bishop  did  it  with  a  giant’s  hand.”  An  important 
factor  in  the  eradication  of  this  trouble  was  the  erection 
by  Father  Hughes  of  the  new  church  of  St.  John,  begun 
in  the  Spring  of  1831,  the  first  donation  being  the  sum 
of  three  shillings  made  by  a  poor  servant.  On  receiving 
this  pittance,  Father  Hughes  “fell  on  his  knees  and  thanked 
God  that  the  work  was  done.”  Saint  John’s  parish  was 
organized  and  the  church  built  without  lay  trustees,  but 
despite  the  fact  that  Father  Hughes’s  friend,  Mr.  M.  A. 
Frenaye,  gave  his  entire  fortune  towards  its  payment,  there 
was  an  enormous  debt.  The  church  was  dedicated  in  1832, 
the  sermon  being  preached  by  the  Reverend  Doctor  John 
Power,  of  New  York,  who,  to  Father  Hughes’s  consterna¬ 
tion  delivered  a  violently  polemical  discourse  to  a  congre¬ 
gation  that  was  largely  made  up  of  Protestants. 

Late  in  1831  Stephen  Girard  died,  bequeathing  a  large 
sum  for  the  foundation  of  Girard  College,  on  the  stipula¬ 
tion  that  no  official  representative  of  any  religious  body 
was  ever  to  set  foot  within  its  precincts.  In  the  contro- 

[69] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


versy  which  followed  Father  Hughes  could  not  refrain  from 
taking  his  share,  and  the  United  States  Gazette  for  Febru¬ 
ary  25,  1832,  published  a  sharp  but  thoroughly  logical 
letter  written  by  him  over  the  signature  of  “Fenelon.”  The 
replies  which  he  expected  were  not  forthcoming,  but  before 
the  end  of  the  year  he  was  involved  in  one  of  the  most 
famous  controversies  of  his  career.  When  it  began  he 
was  known  to  his  ecclesiastical  superiors  and  to  those  of 
his  own  flock  as  an  energetic,  zealous  pastor  of  souls,  with 
indubitable  gifts  of  mind  and  character.  Even  to  the  non- 
Catholics  of  Philadelphia  he  was  “the  great  Mr.  Hughes,” 
but  this  discussion  sent  his  name  ringing  through  the 
country  as  a  fearless  champion  of  the  Catholic  Church, 
which  had  hitherto  striven  to  hold  her  own  against  preju¬ 
dice  and  intolerance,  misrepresentation  and  even  persecu¬ 
tion,  without  venturing  anything  bordering  on  aggression. 
The  controversy  derived  its  chief  importance  in  the  public 
mind  from  the  importance  of  Father  Hughes’s  opponent, 
the  Reverend  John  Breckinridge,  a  Presbyterian  minister 
of  high  standing  not  only  in  his  own  denomination,  but  in 
the  community  at  large.  It  was  he  who  issued  the  chal¬ 
lenge,  impelled  to  it  by  what  he  called  “the  unwarrantable 
course”  pursued  at  the  dedication  of  St.  John’s  Church, 
in  other  words  by  Doctor  Powers’s  sermon.  Without  his 
knowledge,  a  friend  of  Father  Hughes  gave  his  word  that 
“the  great  Mr.  Hughes”  would  take  up  the  gauntlet,  and 
he  felt  bound  to  do  so.  A  formal  agreement  was  drawn  up 
that  the  two  gentlemen  should  enter  upon  “an  amicable 
discussion  of  the  great  points  of  religious  controversy  be¬ 
tween  Protestants  and  Roman  Catholics,”  the  Presbyterian 
of  Philadelphia,  and  the  Catholic  Herald,  established  by 
Father  Hughes  for  the  purpose,  becoming  the  vehicles  of 
publication.  The  “amicable  discussion”  became  an  inter¬ 
change  of  violent  polemics,  'and  after  blazing  through 
more  than  a  year  died  out  in  what  amounted  to  Mr. 
Breckinridge’s  retreat.  Father  Hughes  had  never  had  the 

[70] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


countenance  of  his  superiors  in  the  matter,  though  he  re¬ 
ceived  valuable  theological  assistance  from  his  friend, 
Father  Brute,  of  Mount  Saint  Mary’s,  shortly  to  become 
first  Bishop  of  Vincennes. 

While  the  controversy  was  in  progress,  Father  Hughes 
had  been  mentioned  for  the  vacant  see  of  Cincinnati,  but 
by  an  accident,  the  Reverend  John  Purcell  was  appointed 
instead.  In  October,  1833,  Father  Hughes  attended  the 
Second  Provincial  Council  of  Baltimore  as  theologian  to 
Bishop  Kenrick,  and  later  in  the  year,  in  answer  to  a 
sermon  preached  by  a  Protestant  Episcopal  clergyman,  the 
Reverend  John  Henry  Mason,  published  in  the  Catholic 
Herald  a  series  of  letters  on  the  Rule  of  Faith. 

Throughout  the  Presbyterian-Catholic  Herald  contro¬ 
versy,  Mr.  Breckinridge  had  been  eager  for  an  oral  de¬ 
bate,  to  which  Father  Hughes  would  never  consent,  but 
early  in  1835  the  minister  renewed  the  challenge  under 
circumstances  which  practically  compelled  acceptance.  In 
the  subsequent  meetings  the  acerbities  of  the  first  discus¬ 
sion  took  on  the  guise  of  courtesies.  Father  Hughes  once 
more  was  mentioned  for  a  bishopric,  this  time  in  succession 
to  Bishop  Kenrick,  whose  promotion  was  being  discussed. 
The  appointment  finally  came  in  1837  when  Father  Hughes 
was  made  coadjutor,  not  to  Bishop  Conwell,  but  to  Bishop 
Dubois  of  New  York,  who  as  rector  of  Mount  Saint  Mary’s 
had  opened  to  him  the  gate  to  the  priesthood  and  for 
whom  he  felt  a  grateful  affection.  Bishop  Dubois  was  the 
third  Bishop  of  the  Diocese  of  New  York,  which  at  that 
time  comprised  the  entire  Empire  State  and  half  of  New 
Jersey.  At  his  accession  there  were  but  four  churches  in 
the  city,  trusteeism  was  in  full  swing  within  the  fold  and 
fanatic  prejudice  raged  without.  The  Bishop  was  seventy 
years  old  and  greatly  shaken  in  health  when  his  vigorous 
young  coadjutor  took  up  his  residence  in  the  old  cathedral 
rectory  on  January  2,  1838.  At  his  consecration  to  the 
titular  see  of  Basileopolis,  on  January  7,  Bishop  Dubois 

[71] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 

was  the  officiating  prelate,  assisted  by  Bishops  Kenrick 
of  Philadelphia  and  Fenwick  of  Boston. 

The  first  task  to  which  the  new  coadjutor  set  his  hand 
was  the  development  of  a  diocesan  seminary,  for  the  one 
that  Bishop  Dubois  had  set  up  at  Nyack  on-the-Hudson 
had  been  destroyed  by  fire  before  it  could  be  occupied. 
Bishop  Hughes  purchased  an  estate  at  Lafargeville,  Jeffer¬ 
son  County,  where,  in  September,  1838,  he  opened  the 
seminary  of  Saint  Vincent  de  Paul  with  the  intention  of 
conducting  there  a  college  for  secular  as  well  as  theological 
studies.  Its  remoteness,  however,  made  it  unsuitable  for 
such  a  project  and  it  was  abandoned  after  a  short  period. 
Meantime  Bishop  Hughes  was  called  upon  to  engage  in 
a  struggle  with  the  trustee  system,  in  which  he  dealt  the 
blow  at  the  root  of  which  he  had  spoken  in  Philadelphia, 
and  thereby  permanently  destroyed  the  evil. 

When  he  arrived  in  New  York  Bishop  Dubois  was  al¬ 
ready  involved  in  a  dispute  with  the  trustees  of  his  cathe¬ 
dral,  who,  in  defiance  of  their  Ordinary,  were  exercising 
rights  conferred  upon  them  by  the  civil  law  to  such  purpose 
that  they  and  not  the  Bishop  were  conducting  the  affairs 
of  the  parish.  They  had  retained  the  services  of  a  priest 
whom  he  had  suspended,  refused  his  salary  to  another 
whom  he  had  appointed,  and  had  even  threatened  to  cut 
off  the  salary  of  the  failing  old  Bishop  himself.  At  this 
juncture  John  Hughes  leaped  into  the  arena.  On  a  Sun¬ 
day  in  February,  1839,  a  Sunday-school  teacher  appointed 
by  Bishop  Dubois  was  ejected  by  a  constable,  and  on  the 
following  Sunday  Bishop  Hughes  made  the  occurrence  the 
subject  of  remarks  from  the  pulpit,  leaving  the  way  open 
for  an  apology.  When  none  was  forthcoming,  he  read,  a 
week  later,  a  pastoral  letter  signed  by  Bishop  Dubois  but 
written  by  him,  in  which  he  addressed  himself  to  the  con¬ 
gregation.  He  told  them  in  uncompromising  language 
what  the  consequence  of  such  courses  must  be  to  them¬ 
selves  and  to  the  Church,  and  invited  the  pewholders  to 

[72] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


meet  him  that  afternoon.  With  whatever  sentiments  they 
may  have  accepted  his  invitation  they  went  a\yay  from  the 
meeting  his  sworn  supporters  and  fully  prepared  to  join 
their  strength  to  his  against  the  spirit  of  lay  interference 
and  insubordination.  Within  a  month  he  was  able  to  write, 
“We  have  brought  the  trustees  so  low  that  they  are  not 
able  to  give  a  decent  kick.”  As  a  result  he  was  asked  to 
give  a  series  of  lectures  on  the  evils  of  the  trustee  system 
which  he  did,  and  this  completed  his  victory. 

Bishop  Dubois  had  now  sustained  several  paralytic 
strokes,  with  a  consequent  decline  of  his  mental  powers, 
so  that  it  was  apparent  to  everyone  but  himself  that  he 
was  no  longer  fitted  to  govern  his  See  with  authority. 
When  in  August,  1839,  he  was  ordered  by  Rome  to  deliver 
the  administration  of  his  diocese  into  the  hands  of  his 
coadjutor,  he  reeled  under  the  blow  and  at  first  showed  an 
inclination  to  rebel,  but  when  he  was  finally  prevailed  upon 
to  yield  he  did  so  with  great  meekness  and  Bishop  Hughes 
became  administrator.  When  this  appointment  came  the 
latter  was  visiting  the  northern  and  western  portions  of  the 
diocese,  of  which  he  wrote  an  account  for  the  Annals  of  the 
Propagation  of  the  Faith .  Immediately  upon  his  return  he 
negotiated  the  purchase  of  the  Rose  Hill  estate  at  Fordham, 
Westchester  County,  for  the  establishment  of  a  college.  It 
was  in  the  same  year  that  he  issued  his  first  pastoral  and 
made  a  trip  to  Europe  for  the  purpose  of  securing  financial 
assistance  and  reinforcements  for  the  clerical  ranks  of  the 
diocese.  He  went  first  to  Paris  and  then  to  Rome,  where 
he  was  well  received  by  the  Pope.  He  next  made  an  appeal 
at  Vienna,  to  the  Leopoldine  Society,  to  whose  generosity 
the  Church  in  America  is  so  deeply  indebted.  At  this  time 
also  he  made  the  acquaintance  of  Monsignor  Bedini,  whose 
visit  to  the  United  States  was  subsequently  the  occasion 
of  fanatic  riots.  In  Paris  again,  he  requested  the  Religious 
of  the  Sacred  Heart  to  make  a  foundation  in  his  diocese; 
they  already  had  several  foundations  in  the  Southwest  and 

[73] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


South,  Saint  Charles,  Missouri,  having  been  established 
by  Venerable  Philippine  Duchesne  in  1818.  He  returned 
in  July  to  find  his  flock  engaged  in  a  project  which  he, 
perhaps,  would  have  been  too  prudent  to  inaugurate,  but 
which  he  was  too  dauntless  to  abandon. 

The  public  school  system  of  those  times  was  quite 
different  from  that  which  now  obtains.  The  schools  were 
supported  partly  by  taxation,  partly  by  the  revenue  of  a 
fund,  the  disbursement  of  the  greater  part  of  the  money 
being  in  the  hands  of  what  was  known  as  the  Public  School 
Society.  In  the  schools  under  its  administration  the  So¬ 
ciety  professed  to  teach  religion  without  sectarianism,  a 
principle  which,  for  obvious  reasons,  Catholics  disputed, 
and  their  grievances  were  aggravated  by  the  fact  that  the 
text-books  in  use  in  these  schools  abounded  in  flagrant  in¬ 
stances  of  sectarianism.  The  natural  remedy  for  the  evils 
of  this  system  was  the  establishment  of  Catholic  schools, 
which  was  done  according  to  the  smallness  of  Catholic 
means  and  at  great  sacrifices.  During  the  Bishop’s  absence 
in  Europe,  Father  Joseph  Schneller,  then  pastor  at  Albany, 
wrote  to  Doctor  Power,  the  vicar-general,  that  conversation 
with  a  member  of  the  Legislature  had  convinced  him  that 
Catholics  would  be  within  their  rights  in  applying  for  a 
share  of  the  school-fund  money.  A  petition  to  this  effect 
was  sent  to  the  Common  Council  of  the  City  of  New  York, 
all  of  whom  were  ex-officio  members  of  the  Public  School 
Society.  This  petition  was  rejected  and  by  the  time  the 
Bishop  returned  the  movement  for  strengthening  the 
Catholic  claims  was  slipping  out  of  the  hands  of  its  lawful 
leaders  into  those  of  the  politicians.  A  meeting  had  been 
called  for  the  day  after  Bishop  Hughes’s  return,  which 
he  attended.  After  an  address  by  Dr.  Power  the  Bishop 
arose  amid  tumultuous  applause  to  deliver  a  speech  which 
forthwith  placed  him  at  the  head  of  the  movement  as  its 
rightful  and  most  able  leader  and  diverted  the  issue  into  its 
proper  channel  as  a  matter  of  conscience  and  abstract  justice. 

[74] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


Other  meetings  and  other  speeches  followed.  The 
principle  of  education  without  religion  was  first  of  all 
denounced  and  then  the  practise  of  sectarian  education 
exposed  and  excoriated.  The  Bishop's  capacity  for  right¬ 
eous  indignation  was  as  strong  as  ever,  but  in  this  matter 
it  never  betrayed  him  into  the  violence  which  characterized 
his  controversies  with  Mr.  Breckinridge.  He  spoke  un¬ 
compromisingly  and  with  dignity,  and  by  his  determination 
and  eloquence  drew  his  people  out  of  the  position  of  a 
despised  and  alien  race  into  their  rightful  place  as  the 
equals  of  their  fellow-citizens.  “We  are  Americans  and 
American  citizens,"  he  said,  in  an  address  to  the  people  of 
the  city  and  State,  “we  hold,  therefore,  the  same  rights  that 
you  hold.  We  wish  not  do  diminish  yours,  but  only  to 
secure  and  enjoy  our  own."  Again  he  said  to  his  own 
flock:  “We  are  citizens  when  they  come  to  us  to  gather 
the  taxes,  but  we  are  Roman  Catholics  when  we  look  for 
a  share  of  the  fund  thus  contributed." 

On  October  29  and  30,  1840,  Bishop  Hughes  addressed 
the  Board  of  Aldermen,  met  in  special  session  to  hear  the 
arguments  of  the  Catholics  in  support  of  their  claim.  He 
was  opposed  by  representatives  of  the  Public  School  Society 
and  the  societies  of  the  Methodist  Episcopal  Church. 
Meeting  after  meeting,  speech  after  speech,  followed  during 
1841.  The  Catholics,  and  especially  Bishop  Hughes,  were 
violently  assailed  in  the  press,  and  as  election  day  ap¬ 
proached  it  was  attempted  to  make  the  Catholic  claim  an 
issue  with  the  voters,  whereupon  Bishop  Hughes  called  a 
meeting  in  Carroll  Hall  and  suggested  the  formation  of  a 
Catholic  ticket.  Throughout  the  controversy  the  Catholics 
had  had  the  open  sympathy  and  support  of  Governor 
Seward,  between  whom  and  Bishop  Hughes  a  warm  friend¬ 
ship  had  sprung  up.  The  case  was  finally  carried  to  the 
Senate,  and  there  the  Catholics  were  defeated  by  the  circu¬ 
lation  of  a  calumny.  But  although  he  was  unsuccessful 
on  this  point  the  Bishop's  determined  stand  influenced  the 

[75] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


gradual  transformation  of  the  public  school  system  and 
directly  resulted  in  the  upbuilding  of  the  splendid  Catholic 
parochial  school  system  of  the  diocese. 

Fordham  College  was  opened  in  June,  1841,  and  about 
the  same  time  the  Bishop  made  an  unsuccessful  attempt  to 
bring  over  a  colony  of  Irish  Christian  Brothers. 

The  close  of  the  school  controversy  allowed  the  Bishop 
to  concentrate  his  attention  on  the  financial  condition  of  the 
diocese,  which  was  deplorable.  The  churches  were  heavily 
in  debt  and  there  was  no  money  to  build  the  much  needed 
new  ones.  With  the  object  of  relieving  this  situation 
Bishop  Hughes  called  a  meeting  of  the  Catholics  in  May, 
1841,  for  the  organization  of  what  was  called  the  Church 
Debt  Association.  This  organization  had  a  certain  amount 
of  success,  but  interest  in  it  flagged  and  at  the  end  of  a 
year  it  was  disbanded. 

On  August  29,  the  Bishop  convened  the  first  Diocesan 
Synod,  at  which  there  were  enacted  important  regulations 
bringing  the  discipline  and  customs  of  the  diocese  into 
conformity  with  the  Council  of  Trent.  These  enactments, 
which  were  published  in  a  pastoral  letter  (September  8) 
included  the  prohibition  of  membership  in  secret  societies, 
the  Bishop  having  in  mind  certain  Irish  associations  of  a 
semi-political  character.  The  prohibition  was  interpreted 
as  an  attack  on  the  Freemasons,  and  drew  scathing  denun¬ 
ciations  from  the  editors  of  the  newspapers,  several  of 
them  sectarian,  and  involved  Bishop  Hughes  in  another 
of  his  famous  controversies.  The  pastoral  was  followed  by 
a  slight  recrudescence  of  trusteeism,  but  it  was  confined 
to  one  church  in  Buffalo,  and  ended  in  the  complete  capitu¬ 
lation  of  the  recalcitrants. 

Just  about  this  time,  in  December,  1842,  Bishop  Dubois 
died  and  Bishop  Hughes  immediately  succeeded  to  the  See. 
His  labors  continued  so  arduous  that  his  health  failed  and 
at  the  Council  of  Baltimore  in  May,  1848,  he  asked  for  a 
coadjutor,  who  was  granted  to  him  in  the  person  of  the 

[76] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


Reverend  John  McCloskey.  A  trip  to  Europe  followed  the 
Council,  his  hope  being  to  obtain  missionary  priests  and 
money,  this  time  by  loan.  He  succeeded  in  the  first,  but 
not  in  the  second.  In  December,  1843,  he  lectured  on 
“The  Mixture  of  Civil  and  Ecclesiastical  Power  in  the 
Middle  Ages,”  for  the  benefit  of  the  Irish  Emigrant  Society, 
in  the  organization  of  which  he  had  been  instrumental,  as 
he  was  in  that  of  the  Emigrant  Savings  Bank  ten  years 
later.  In  the  following  February  he  conducted  a  series 
of  lectures  on  doctrinal  subjects  in  his  cathedral,  and 
assisted  in  the  consecration  of  his  coadjutor  which  took 
place  on  March  10,  1844. 

During  the  school  controversy  the  New  York  Herald 
had  accused  Bishop  Hughes  of  attempting  to  form  the 
Catholics  into  a  political  party  to  be  used  to  further  his 
own  ends.  This  charge  was  repeated  by  the  violently  anti- 
Catholic  Native  American  party,  and  scarcely  a  day  passed 
without  the  publication  of  attacks  on  Bishop  Hughes.  The 
feeling  in  Philadelphia,  which  later  found  vent  in  the  out¬ 
rages  of  the  “No  Popery”  riots,  was  scarcely  less  hostile  in 
New  York,  and  matters  reached  such  a  critical  stage  that 
although  the  Bishop  exerted  all  his  great  personal  influence 
to  keep  his  people  quiet  he  none  the  less  made  every  prepa¬ 
ration  to  resist  even  to  blood  any  attack  that  might  be 
made  on  the  lives  or  property  of  Catholics.  Having  reason 
to  fear  that  despite  all  his  precautions  his  people  were  to 
be  provoked  to  retaliation  he  sought  out  the  mayor  and 
demanded  armed  protection.  As  a  consequence  of  this  ac¬ 
tion  riot  and  bloodshed  were  prevented. 

He  went  to  Europe  again  in  1845  and  on  his  return  in 
April,  1846,  brought  back  a  colony  of  Christian  Brothers 
and  Sisters  of  Mercy.  In  the  following  July  he  sold  Saint 
John’s  College  (but  not  Saint  John’s  Seminary)  at  Ford- 
ham,  to  the  Jesuits  from  Kentucky.  He  attended  the  Sixth 
Council  of  Baltimore,  where  he  asked  for  a  division  of  his 
diocese.  As  a  result  of  the  request  the  sees  of  Albany 

[77] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  Buffalo  were  created,  with  Bishop  McCloskey  and 
Bishop  John  Timon,  respectively,  at  their  heads. 

The  United  States  was  then  engaged  in  the  war  with 
Mexico  which  resulted  from  the  annexation  of  Texas,  and 
great  indignation  was  aroused  among  Catholics  by  the 
punishment  inflicted  by  their  fanatical  officers  on  Catholic 
soldiers,  who  refused  to  attend  Protestant  services.  Presi¬ 
dent  Polk  and  his  advisers  were  seriously  disturbed  by  this, 
especially  as  the  United  States  had  been  represented  to 
the  Mexicans  as  making  war  on  their  religion.  The  Presi¬ 
dent,  therefore,  appealed  to  the  assembled  Bishops  to  supply 
him  with  the  names  of  two  priests  to  be  appointed  chap¬ 
lains.  Bishop  Hughes  was  one  of  the  three  prelates  who 
went  to  Washington  (May,  1846) ,  to  confer  with  the  Presi¬ 
dent,  the  conference  resulting  in  the  appointment  as  chap¬ 
lains  of  Fathers  John  McElroy  and  Anthony  Rey  of  the 
Society  of  Jesus.  Father  Rey  was  afterwards  murdered 
by  Mexican  guerillas,  but  Father  McElroy  lived  till  1877, 
later  becoming  the  founder  of  Boston  College  and  assisting 
at  Bishop  Hughes’s  death  bed. 

A  most  critical  situation  had  arisen  in  Bishop  Hughes’s 
diocese  at  this  time.  Some  years  previous  the  Sisters  of 
Charity  of  the  community  founded  at  Emmitsburg  by 
Mother  Seton  had  gone  to  New  York  to  take  charge  of 
the  charitable  institutions  of  the  diocese,  and  in  addition 
to  a  number  of  schools  they  now  had  under  their  care  two 
large  and  flourishing  orphanages,  one  of  them  for  boys. 
Word  came  from  Emmitsburg  that  in  order  to  conform 
with  their  constitutions  the  Sisters  must  relinquish  the 
care  of  the  male  orphans  and  return  to  Emmitsburg.  To 
Bishop  Hughes  such  a  step  meant  the  ruin  of  institutions 
built  and  sustained  by  years  of  labor  and  sacrifice  and  he 
thereupon  protested  with  characteristic  vigor.  There 
followed  a  lengthy  and  not  always  meek-tempered  corres¬ 
pondence  with  Father  Deluol,  superior  of  the  Emmitsburg 
community,  and  finally  the  members  of  the  New  York 

[78] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


community  were  left  free  to  choose  whether  they  would 
remain  in  New  York  or  return  to  Emmitsburg.  Thirty-five 
out  of  fifty  elected  to  remain,  thus  becoming  the  nucleus 
of  the  large  and  flourishing  group  known  as  the  Sisters  of 
Charity  of  Saint  Vincent  de  Paul,  with  their  mother-house 
at  Mount  Saint  Vincent,  and  having  under  their  care  the 
institutions  which  the  decision  of  their  predecessors  saved 
from  destruction. 

In  December,  1847,  Bishop  Hughes  preached  in  the 
House  of  Representatives  at  the  invitation  of  its  most 
distinguished  members.  The  famine  which  was  devastat¬ 
ing  Ireland  during  these  years  was  a  personal  sorrow  to 
him  and  early  in  1847  he  ordered  that  a  collection  for  the 
relief  of  Ireland  be  substituted  for  that  for  the  support 
of  the  seminary.  The  sum  of  $14,000  resulted  from  this 
collection.  In  March  he  lectured  for  the  same  cause  on 
“The  Antecedent  Causes  of  the  Famine.”  He  had  no  sym¬ 
pathy  with  the  Young  Ireland  movement,  but  during  the 
summer  of  1845  he  spoke  in  Vauxhall  Garden  in  behalf  of 
the  Irish  cause  and  subscribed  $500  for  the  purchase,  as 
he  said,  “of  a  shield  not  a  sword.”  He  seems  to  have 
resented  the  abortive  uprising  of  1848,  not  as  an  uprising 
but  as  a  failure,  and  thereupon  requested  that  the  $500 
which  he  had  contributed  should  be  turned  over  to  the 
Sisters  of  Mercy  for  the  benefit  of  Irish  women  and  girls 
arriving  unprotected  in  this  country. 

In  1848  he  began  a  series  of  letters  in  the  Freeman's 
Journal  on  the  “Importance  of  Being  in  Communion  with 
the  Catholic  Church.”  These  were  an  indirect  answer  to 
a  recent  publication  entitled  “Kirwan’s  Letters  to  Bishop 
Hughes.”  He  made  no  direct  reference  to  the  writer  of 
these  until  in  June  the  Reverend  Nicholas  Murray,  an 
Irish  Presbyterian  minister  of  New  Jersey,  declared  him¬ 
self  to  be  the  author,  whereupon  in  six  letters  entitled 
“Kirwan  Unmasked”  the  Bishop  dealt  with  him  in  the 
manner  he  felt  an  apostate  deserved. 

[79] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


In  May,  1849,  he  attended  the  Seventh  Council  of 
Baltimore  and  in  accordance  with  its  recommendations 
ordered  a  collection  taken  up  throughout  the  diocese  for 
the  benefit  of  Pope  Pius  IX,  who  had  been  obliged  to  flee 
from  Rome  the  previous  year.  In  January,  1850,  he  lec¬ 
tured  in  Philadelphia  on  “The  Catholic  Church  and  the 
World  since  the  Accession  of  Pius  IX. ” 

The  Seventh  Council  of  Baltimore  recommended  the 
erection  of  three  new  metropolitan  sees  in  the  United 
States,  one  of  them  to  be  in  New  York,  and  accordingly 
in  October,  1850,  after  a  delay  occasioned  by  the  disturbed 
state  of  Italy,  Bishop  Hughes  was  notified  of  his  promotion 
by  Papal  Brief.  He  went  to  Rome  to  receive  the  pallium, 
delivering  prior  to  his  departure  a  lecture  on  “The  Decline 
of  Protestantism  and  its  Causes.”  He  received  the  pallium 
on  April  3,  1851,  from  the  hands  of  Pius  IX  himself. 
Having  travelled  through  Austria,  Germany  and  England 
on  the  way,  he  arrived  in  New  York  on  the  twenty-second 
of  the  following  month.  He  gave  his  countenance  and  en¬ 
couragement  to  the  effort  which  was  being  made  to  collect 
funds  for  the  establishment  of  the  Catholic  University  of 
Ireland,  but  denied  both  very  emphatically  to  Louis 
Kossuth,  who  was  then  in  the  United  States. 

In  March,  1852,  he  lectured  for  the  benefit  of  the 
House  of  Protection  in  charge  of  the  Sisters  of  Mercy,  his 
subject  being  the  “Catholic  Chapter  in  the  History  of  the 
United  States.”  In  the  spring  of  this  year  he  established 
the  Church  Building  Association,  in  an  effort  to  secure 
funds  for  the  erection  of  the  much  needed  new  churches, 
but  this  plan,  like  its  predecessor,  languished  after  a  time, 
for  it  was  difficult  to  arouse  the  members  of  one  congre¬ 
gation  to  active  interest  in  difficulties  of  another. 

In  1853  Archbishop  Hughes  went  to  Havana  in  con¬ 
sequence  of  impaired  health  and  on  his  return  was  chag¬ 
rined  and  indignant  to  learn  that  Monsignor  Bedini,  the 
Pro-Nuncio  to  Brazil,  who  had  made  a  sojourn  of  some 

[80] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


months  in  the  United  States  on  his  way  to  his  post,  had 
been  subjected  to  demonstrations  of  fanatical  bigotry  on 
the  part  of  the  Know-Nothing  element.  He  had  been  in¬ 
sulted  and  mobbed  in  various  cities  and  his  departure  from 
New  York  was  practically  a  flight.  Archbishop  Hughes 
well  knew  that  he  himself  was  held  in  such  love  and  honor 
in  his  episcopal  city  that  no  affront  would  have  been 
tolerated  to  anyone  sharing  the  protection  of  his  presence 
of  which  fact  he  made  haste  to  assure  the  Pro-Nuncio  on 
his  return.  The  year  1853  was  marked  by  a  controversy 
with  General  Cass,  United  States  Senator  from  Michigan, 
who  had  accused  the  Duke  of  Tuscany  of  violating  the 
religious  freedom  of  some  of  his  subjects,  by  a  series  of 
letters  to  the  New  York  Times  over  the  signature  “Philo- 
Veritas”  in  which  he  replied  to  charges  made  in  that  paper 
regarding  a  lack  of  the  spirit  of  unity  among  the  Catholic 
Hierarchy  in  America;  and  finally  by  an  attack  made  by 
John  Mitchel  in  his  paper  the  Citizen ,  to  which  the  Arch¬ 
bishop  disdained  to  reply. 

During  the  Know-Nothing  excitement  of  1854  Arch¬ 
bishop  Hughes  warned  his  people  to  avoid  the  meetings, 
but  otherwise  took  no  notice  of  the  agitation.  On  Septem¬ 
ber  30  of  this  year  the  First  Provincial  Council  was  held 
at  the  episcopal  residence,  at  which  the  assembled  Bishops 
passed  a  number  of  important  enactments.  The  New  York 
diocesan  chancery  was  then  established,  with  the  Reverend 
Thomas  S.  Preston  as  first  chancellor.  On  October  18  the 
Archbishop  sailed  for  Rome  in  order  to  be  present  at  the 
proclamation  of  the  dogma  of  the  Immaculate  Conception. 
On  his  return  in  March  he  delivered  in  the  cathedral  an 
interesting  account  of  the  proceedings,  describing  with 
real  emotion  the  act  of  proclamation  and  the  sound  of  the 
Te  Deum,  “raised  under  the  mighty  dome  of  Saint  Peter’s 
and  sustained  by  40,000  voices.” 

Later  in  the  year  the  Archbishop  was  under  the  neces¬ 
sity  of  refuting  the  charges  printed  by  Erastus  Brooks,  a 

[81] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


State  Senator  and  one  of  the  editors  of  the  Express ,  that 
the  Archbishop  held  property  to  the  value  of  millions  of 
dollars.  This  was  part  of  a  scheme  to  further  the  passage 
of  a  bill  compelling  the  transfer  to  trustees  of  all  ecclesias¬ 
tical  property.  Still  later  he  had  to  repel  charges  of  politi¬ 
cal  interference  in  State  affairs. 

In  the  meantime  he  had  visited  Newfoundland  in  order 
to  preach  at  the  consecration  of  the  cathedral.  After  this 
for  several  years  failing  health  compelled  him  to  compara¬ 
tive  inactivity.  He  lectured  in  1856  in  Baltimore  and 
Pittsburg  on  the  Catholic  Press  in  the  United  States,  a 
discourse  which  contained  much  characteristic  fire.  He 
was  alert  to  the  dangers  of  what  was  subsequently  con¬ 
demned  as  Americanism  and  publicly  controverted  Doctor 
Orestes  A.  Brownson  on  the  subject. 

An  anonymous  attack  in  the  Times  stirred  him  to  a 
reply  and  in  defense  of  his  character  as  a  Catholic  and  an 
Archbishop  he  wrote  a  lengthy  account  of  his  administra¬ 
tion,  which  he  caused  to  be  translated  and  circulated  in 
Rome,  as  the  attack  had  been.  In  1857  he  displayed  much 
of  his  old  acumen  in  his  condemnation  of  a  colonization 
movement  that  was  being  attempted.  About  this  time  he 
entertained  the  idea  of  resigning,  in  view  of  his  declining 
health  and  his  excessive  labors.  In  1858  he  dedicated  his 
ninety-ninth  church  and  gave  active  encouragement  to  the 
efforts  in  behalf  of  the  newly-founded  American  College  in 
Rome.  This  year  also  witnessed  the  laying  of  the  corner¬ 
stone  of  Saint  Patrick's  Cathedral,  though  owing  to  the 
outbreak  of  the  Civil  War  the  work  was  halted  in  the 
following  year.  He  rallied  his  failing  powers  to  the  Pope’s 
defense  in  the  pastoral  letter  which  he  wrote  in  1860  and 
which  was  republished  in  Rome  by  the  Propaganda  Press. 
In  June  of  this  year  he  kept  a  long-standing  engagement 
to  address  the  graduates  at  the  University  of  North 
Carolina.  The  outbreak  of  the  Civil  War  ranged  on  the 
side  of  the  Union  one  of  the  most  influential  men  in  the 

[82] 


JOHN  HUGHES,  ARCHBISHOP  OF  NEW  YORK 


country  in  the  person  of  Archbishop  Hughes.  His  advice 
was  sought  and  his  opinion  followed  even  in  matters  of 
military  strategy;  Secretary  Seward,  his  friend  since  the 
days  of  his  governorship  and  the  school  controversy,  con¬ 
sulted  him;  the  President  wrote  asking  his  assistance  in 
the  appointment  of  Catholic  chaplains  to  the  Army,  and 
finally,  in  October,  1861,  he  was  requested  by  the  Cabinet 
to  go  on  a  special  mission  to  France  and  England,  for  the 
purpose  of  counteracting  the  influence  in  those  countries 
of  emissaries  from  the  Confederacy.  In  France  he  had 
an  audience  with  Napoleon  III  and  the  Empress  Eugenie; 
was  present  in  Rome  at  the  canonization  of  the  Japanese 
martyrs,  and  on  his  return  journey  preached  in  Dublin  at 
the  laying  of  the  cornerstone  of  the  Catholic  University. 
His  arrival  in  Washington  shortly  after  his  return  was 
made  the  occasion  of  signal  manifestations  of  the  esteem 
in  which  he  was  held.  On  the  Sunday  after  this  he 
preached  in  his  own  cathedral  on  the  necessity  of  finishing 
the  war  by  a  final  great  effort,  a  sentiment  with  which 
our  own  recent  experiences  have  made  us  fairly  familiar, 
but  which  then  called  forth  a  number  of  hot  denunciations, 
especially  from  the  Baltimore  Catholic  Mirror ,  and  occa¬ 
sioned  another  and  protracted  controversy. 

Late  in  the  year  property  was  purchased  in  Troy  for 
the  establishment  of  the  new  seminary,  a  negotiation  which 
may  be  regarded  as  the  Archbishop’s  last  work.  It  is  true 
that  his  name  is  constantly  mentioned  in  connection  with 
the  suppression  of  the  draft  riots  in  the  summer  of  1863, 
but  at  that  time  he  was  far  too  broken  in  health  to  have 
attempted  anything  like  active  intervention.  He  had  al¬ 
ready  said  his  last  Mass  (Holy  Thursday,  April  2)  and 
preached  his  last  sermon,  and  those  who  accepted  his  invi¬ 
tation  to  assemble  at  his  house  during  the  draft  disorders 
were  for  the  most  part  law-abiding  workingmen,  come  to 
listen  to  their  Archbishop.  He  asked  their  permission  to 
sit  while  he  spoke,  adding  “My  voice  is  much  stronger  than 

[83] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


my  limbs.”  Thereafter  he  lived  in  seclusion  in  his  sister’s 
home  where  he  died  January  3,  1864.  He  was  buried  on 
the  seventh  of  the  month,  the  anniversary  of  his  consecra¬ 
tion,  the  entombment  first  taking  place  in  old  Saint  Pat¬ 
rick’s,  New  York,  but  on  January  30,  1883,  the  body  was 
removed  to  the  crypt  of  the  cathedral  which  is  his  monu¬ 
ment. 


[84] 


THE  GROWTH  OF  THE  CHURCH 


Reverend  Thomas  F.  Coakley,  D.  D. 

ONE  hundred  and  fifty  years  ago  the  total  population 
of  what  is  now  the  United  States  was  roughly 
estimated  at  3,000,000.  Of  this  number  scarcely 
more  than  22,000  were  Catholics,  the  great  bulk  of  whom 
lived  in  Maryland  and  Pennsylvania.  At  that  time,  speak¬ 
ing  broadly,  one  person  in  every  136  in  the  American 
colonies  was  a  Catholic.  In  less  than  a  century  and  a 
half  the  Catholic  population  has  increased  to  such  an  ex¬ 
tent  that  one  person  in  every  six  throughout  the  length 
and  breadth  of  the  United  States  is  a  Catholic.  The 
“Catholic  Directory”  for  1922  gives  detailed  figures  show¬ 
ing  that  there  are  more  than  18,000,000  Catholics  in  the 
country.  To  give  greater  emphasis  to  these  extraordinary 
totals  we  should  realize  the  fact  that  whereas  the  popula¬ 
tion  of  the  country  at  large  has  increased  only  thirty-five 
times  in  the  last  150  years,  the  Catholic  population  has 
increased  more  than  800  times.  Put  briefly,  the  percent¬ 
age  of  the  Catholic  population  has  increased  twenty-three 
times  faster  than  the  general  population  of  the  country. 

Until  the  time  of  the  American  Revolution  little  or 
nothing  in  the  way  of  historical  evidence  is  available  upon 
which  to  base  an  accurate  or  even  approximate  summary 
of  the  condition  of  the  Catholic  Church  in  this  country. 
Not  the  least  of  the  causes  for  this  was  the  Catholic  lack 
of  social  position  in  colonial  times,  due  to  the  intolerance 
of  their  non-Catholic  neighbors;  the  frequent  anti-Popery 
movements,  the  enforcement  of  penal  laws,  the  use  of 
assumed  names  by  many  priests  to  make  possible  their 
spiritual  activity,  and  the  neglect  to  keep  any  parish 
records.  Except  in  Pennsylvania,  to  proclaim  one’s  self 

[85] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


a  Catholic  was  to  be  placed  outside  the  rights  and  privi¬ 
leges  of  ordinary  citizens.  To  keep  statistics  under  such 
hard  conditions  would  have  been  impossible.  However, 
the  penal  laws  have  been  relegated  into  the  field  of 
archaeology,  the  American  Revolution  has  come  and  gone, 
and  several  other  national  and  international  wars  have 
passed  into  history,  and  yet  after  150  years  the  Catholic 
body  in  the  United  States  is  still  without  complete  and 
authoritative  figures  of  its  present  status. 

In  some  respects,  if  measured  by  business  standards, 
the  Catholic  Church  in  this  country  leaves  something  to 
be  desired,  especially  in  the  field  of  statistics.  The  clergy 
as  a  rule  are  not  too  fond  of  figures,  and  parish  census 
records  are  notoriously  inaccurate,  erring  invariably  by 
understatement,  and  often  by  deliberately  excluding 
foreign-born  families  who  are  not  over  zealous  in  church 
attendance  or  frequenting  the  Sacraments  or  in  contribut¬ 
ing  to  the  support  of  religion.  Depending  upon  individual 
priests  for  the  facts  in  the  case,  and  at  the  mercy,  in  the 
second  place,  of  overworked  and  underpaid  chancery  of¬ 
ficials,  who,  in  addition  to  office  work  (for  which  often 
they  have  not  been  trained,  and  for  which  they  manifest 
great  dislike)  are  also  as  a  rule  required  to  do  some  of 
the  hard  work  of  a  missionary  priest,  it  is  not  surprising 
that  the  compilation  of  historical  data  and  figures,  out 
of  which  the  stuff  of  history  is  woven,  should  be  the  last 
thing  they  think  about.  Many  of  our  statistical  tables, 
as  a  consequence,  are  the  result  of  pure  guesswork,  and 
as  diocesan  taxes  are  often  based  upon  the  number  of 
families  in  each  parish,  there  is  no  particular  incentive 
for  a  pastor  to  swell  his  totals  overmuch  in  his  chancery 
reports.  Indeed,  some  diocesan  reports  to  the  “Catholic 
Directory”  have  not  been  changed  for  many  years.  Con¬ 
sequently  it  is  one  of  the  most  difficult  things  in  the  world 
to  gain  an  accurate,  scientific  knowledge  of  what  our 
population  is,  and  of  its  comparative  growth  from  age  to 

[86] 


THE  GROWTH  OF  THE  CHURCH 


age.  If  this  is  true  to-day,  it  was  doubly  so  at  the  be¬ 
ginnings  of  our  religious  history. 

Only  in  particular  instances,  notably  in  Maryland, 
do  we  know  with  a  fair  degree  of  accuracy  something  of 
the  number  of  Catholics  and  their  condition  150  years  ago. 
In  Bishop  Challoner’s  account  to  the  Reverend  Doctor 
Stonor,  the  representative  of  the  English  clergy  in  Rome, 
written  in  1763,  the  then  Vicar  Apostolic  of  the  London 
District,  who  had  spiritual  jurisdiction  over  Catholics  in 
this  country,  sets  forth  in  some  detail  the  condition  of 
Catholicism  in  the  English  colonies  of  America.  It  is  from 
his  account  that  we  learn  of  some  16,000  Catholics  in 
Maryland  at  that  time.  They  were  scattered  through  some 
seventeen  missions,  but  the  Bishop  was  of  the  opinion  that 
only  about  one-half  of  this  number  frequented  the  Sacra¬ 
ments.  The  number  of  Catholics  in  Pennsylvania  was 
estimated  at  between  6000  and  7000,  attended  by  four 
Jesuit  priests.  New  York  and  New  Jersey  had  very  few 
Catholics.  In  the  Far  West,  even  at  a  later  date,  Bishop 
Carroll  in  his  report  to  Rome  stated  he  had  no  knowledge 
of  any  Catholics  in  the  vast  tract  of  land  lying  to  the 
west  of  the  Mississippi  River.  Catholicism  seems  to  have 
been  particularly  backward  in  New  England,  and  up  to 
the  year  1810  there  were  only  three  Catholic  churches 
there,  and  not  until  1820  was  a  Catholic  school  begun  in 
this  section. 

One  of  the  very  first  attempts  at  giving  a  statistical 
summary  of  the  Catholic  population  was  that  supposed  to 
have  been  written  by  Bishop  Carroll  in  1790,  but  not  pub¬ 
lished  until  1830,  and  then  through  a  translation  from  the 
French.  In  it  the  great  pioneer  bishop  speaks  of  the  few¬ 
ness  of  priests  and  people ;  of  the  difficulty  of  their  mainte¬ 
nance;  how  chapels  were  built  near  the  lands  upon  which 
the  priests  resided,  and  upon  which  lands  they  depended 
for  their  support  for  themselves  and  their  scattered  mis¬ 
sions,  as  the  Catholics  in  those  early  days  were  not  accus- 

[87] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


tomed  to  support  religion  or  its  ministers.  Not  only  their 
own  sustenance  but  their  travelling  expenses,  the  cost  of 
erecting  chapels  and  supplying  them  with  necessary  vest¬ 
ments  and  furnishings,  all  this  extraordinary  expense 
devolved  upon  the  devoted  band  of  clergy  who  did  such 
heroic  pioneer  work  in  what  was  then  but  little  more  than 
a  vast  wilderness.  We  who  to-day  are  familiar  with  the 
elaborate  and  almost  perfect  and  equitable  system  of 
support  for  religion  and  the  clergy  may  well  stand  aghast 
at  the  sacrifices  made  by  the  priests  who  came  to  this 
country  at  the  very  outset  of  our  history,  and  who  labored 
under  such  tremendous  handicaps  to  sow  the  seed  of  the 
colossal  future  growth  of  the  Church. 

Father  John  Carroll  was  consecrated  the  first  Bishop 
of  the  United  States  at  Lulworth  Castle,  England,  on 
August  15,  1790.  His  diocese  embraced  the  whole  of  the 
eastern  part  of  the  United  States;  it  was  coterminous  with 
the  Republic.  He  was  all  alone  in  a  new  world,  with  no 
resources  to  begin  his  great  work.  A  member  of  the  Jesuit 
Order  recently  suppressed  by  the  Pope,  he  at  once  selected 
for  his  cathedral  a  simple  brick  structure  in  Baltimore, 
and  gazed  out  over  the  illimitable  regions  where  the  ranks 
of  his  handful  of  only  thirty-five  priests  were  being  rapidly 
thinned  by  death.  The  Holy  See  had  stressed  to  him  the 
grave  importance  of  immediately  starting  a  seminary,  but 
he  had  no  income  for  his  own  support,  to  say  nothing  of 
necessary  missionary  and  diocesan  enterprises;  there  were 
no  schools,  the  supply  of  clergy  was  inadequate,  and  heresy 
and  indifference  were  making  swift  inroads  upon  his 
scattered  flock.  Travel  was  difficult,  communication  was 
precarious  and  uncertain,  and  it  was  almost  impossible 
for  the  clergy  to  obtain  any  knowledge  of  Catholics,  or 
the  laity  to  learn  anything  of  their  priests. 

Nearly  all  of  the  priests  who  were  in  Bishop  Carroll's 
diocese  were  men  of  learning;  most  of  them  had  been 
teachers  in  Jesuit  schools  and  colleges ;  hence  their  interest 

[88] 


THE  GROWTH  OF  THE  CHURCH 


in  education  soon  manifested  itself  in  the  erection  and 
inauguration  of  parish  schools.  Among  these  erudite 
missionaries  were  such  distinguished  names  as  Father 
Schneider,  formerly  Rector  Magnificus  of  the  University 
of  Heidelberg;  Father  Farmer,  a  member  of  the  original 
Board  of  Trustees  of  the  University  of  Pennsylvania,  and 
Father  Molyneux,  who  was  the  first  priest  in  this  country 
to  publish  textbooks  for  the  use  of  Catholic  schools.  Not 
only  day  schools  but  night  schools  as  well  were  started, 
and  in  1789  Georgetown  College  was  opened  for  secondary 
training,  the  first  of  its  kind  in  the  Republic  under  Catholic 
auspices.  In  1791  Saint  Mary's  Seminary  at  Baltimore 
was  started  by  the  Sulpicians  to  prepare  ecclesiastics  for 
missionary  work  in  the  United  States,  and  it  was  staffed 
by  a  notable  corps  of  Catholic  scholars  of  that  great  Con¬ 
gregation,  brought  to  America  for  that  specific  purpose. 
It  had  many  struggles,  and  was  perhaps  the  greatest  single 
blessing  conferred  upon  the  infant  Church,  for  one  of 
the  great  sorrows  of  Bishop  Carroll's  career  as  the  ruler 
of  an  extensive  diocese  was  caused  by  the  missionary  ad¬ 
venturers  and  the  strolling  clerical  fraternity  who  came 
from  abroad,  unasked  and  unsought,  and  who  were  un¬ 
worthy  of  their  sublime  calling.  Hence,  one  of  his  very 
first  preoccupations  was  to  train  his  own  priests.  In  the 
meantime  he  was  compelled  to  leave  in  God's  hands  the 
far-flung  flock  in  remote  places,  who  constantly  were  peti¬ 
tioning  him  for  a  priest.  In  1791  he  held  the  first  Synod 
of  the  Church  in  the  United  States  to  enact  legislation  for 
the  administration  of  the  Sacraments,  and  to  provide  for 
uniformity  of  discipline  among  priests  and  people.  The 
Synod  was  attended  by  twenty-two  priests. 

During  the  last  five  years  of  his  life  Bishop  Carroll 
was  confronted  with  the  greatest  evil  that  had  come  to 
the  Church  in  this  country,  the  so-called  Trustee  System, 
which  was  an  open  act  of  rebellion  of  the  laity  against  the 
spiritual  authority  of  the  bishop.  The  trustees  of  many 

[89] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


churches  claimed  the  right  to  select  their  own  pastors ;  the 
Bishop,  following  Canon  Law,  of  course  objected.  The 
conflict  was  long  and  serious,  disturbing  the  peace  of  the 
Church  in  this  country  for  many  long  and  anxious  years, 
in  various  places. 

The  growth  of  the  Catholic  Church  in  the  United  States 
has  been  the  result  of  missionary  efforts  from  many  Euro¬ 
pean  countries,  and  the  great  Religious  Orders  of  the 
Church  show  up  magnificently  upon  the  horizon  of  history 
for  the  prominent  part  they  played  in  finding  a  wilderness 
and  making  it  a  Church.  In  the  early  years  of  the  six¬ 
teenth  century  our  Southern  States  received  the  Gospel 
from  Spanish  missionaries  who  came  either  direct  from 
Spain,  or  from  Cuba  and  Mexico,  but  all  were  under  the 
jurisdiction  of  Spanish  bishops  residing  in  the  Spanish 
possessions.  The  Northern  States  came  under  the  mis¬ 
sionary  labors  of  French  priests  who  began  their  effort 
for  the  most  part  in  the  opening  years  of  the  seventeenth 
century.  The  activity  of  English  missionaries  was  exer¬ 
cised  in  the  Central  States,  along  the  Atlantic  coast,  and 
the  Vicar  Apostolic  of  London,  England,  was  the  ecclesi¬ 
astical  superior  to  whom  they  made  their  reports  and 
upon  whom  they  depended  for  their  faculties  and  juris¬ 
diction.  This  condition  continued  until  1789  when  Father 
John  Carroll  became  the  first  Bishop  of  the  United  States, 
Baltimore  being  then  erected  into  an  episcopal  see.  This 
ends  what  may  be  called  the  first  missionary  epoch  of  the 
Church  in  this  country,  covering  a  period  from  the  landing 
of  the  first  priests  who  accompanied  the  intrepid  explorers 
of  the  sixteenth  century  down  to  the  year  1789. 

The  second  or  organized  epoch  opened  with  Bishop 
Carroll's  episcopate,  and  still  endures.  Repeated  accessions 
of  territory  since  the  thirteen  original  colonies  became  a 
nation  were  exonerated  from  the  spiritual  allegiance  to 
foreign  bishops  and  have  been  incorporated  into  our  own 
American  ecclesiastical  hierarchy.  Hence  the  independ- 

[90] 


THE  GROWTH  OF  THE  CHURCH 


ence  of  the  American  Church  dates  from  the  independence 
of  America  itself,  and  from  Bishop  Carroll's  time  the 
Church  in  the  United  States  has  been  in  direct  communi¬ 
cation  with  the  centre  of  Catholic  life  in  Rome,  without 
the  intermediation  of  prelates  from  any  other  country. 

The  entire  Hierarchy  in  this  country  130  years  ago 
consisted  of  one  lone  bishop  whose  diocese  was  coextensive 
with  the  nation.  To-day  the  Hierarchy  comprises  two 
Cardinals,  fifteen  Archbishops  and  ninety-three  Bishops, 
a  total  of  110  in  the  episcopate,  indicating  a  progress  truly 
phenomenal  in  every  sense  of  the  word,  and  presenting  an 
achievement  unparalleled  in  the  history  of  the  Church  of 
this  or  any  other  country.  In  Bishop  Carroll's  time  there 
were  less  than  fifty  priests  in  his  diocese.  To-day  the 
Church  in  this  country  numbers  22,000  priests.  Bishop 
Carroll  at  the  beginning  had  less  than  fifty  churches  and 
chapels.  To-day  there  are  16,615  churches  in  this  country. 
The  first  Bishop  had  no  seminary  for  the  proper  training 
of  his  clergy;  to-day  if  Bishop  Carroll  were  alive  he  would 
see  the  country  actually  dotted  over  with  seminaries,  113 
in  number,  in  which  some  8700  students  are  being  trained 
for  the  priesthood,  a  total  which  will  doubtless  be  a  surprise 
to  many  Catholics. 

In  the  field  of  education  there  was  no  school  for  the 
higher  training  of  boys,  and  at  Bishop  Carroll's  suggestion 
Georgetown  College  was  begun,  developing  later  into  a  Uni¬ 
versity.  From  this  small  beginning  there  have  sprung  up 
all  over  the  United  States  a  vast  network  of  institutions 
for  the  higher  education  of  our  young  people,  there  being 
t  222  colleges  for  boys  and  718  academies  for  girls,  a  total 
of  940  institutions  of  secondary  education.  To  prepare 
the  youth  of  the  Church  for  these  high  schools,  academies, 
colleges  and  universities,  the  original  parish  school  with 
its  meagre  equipment  and  lack  of  textbooks  has  been 
developed  on  such  an  enormous  scale  that  we  can  count 
to-day  6258  parish  schools  in  this  country,  with  about 

[91'] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


2,000,000  pupils  being  instructed  therein,  and  in  this  ele¬ 
mentary  educational  system  there  are  engaged  close  upon 
50,000  nuns,  without  whose  magnificent  devotion  our  parish 
school  system  would  be  unthinkable.  In  Bishop  Carroll's 
time  there  was  not  a  single  Catholic  hospital  within  his 
diocese,  yet  to-day  in  the  United  States,  to  carry  on  the 
work  of  Christ  who  was  a  healer  as  well  as  a  teacher,  there 
are  640  Catholic  Hospitals.  If  Bishop  Carroll  could  return 
to  life  to-day  he  would  behold  Catholic  hospitals  stretching 
from  Maine  to  California,  and  from  the  Great  Lakes  to  the 
Gulf,  and  comprising  about  sixty  per  cent  of  the  entire 
hospital  space  of  the  United  States,  all  owned,  controlled 
or  managed  by  various  religious  communities  of  Nuns. 

If  we  take  various  periods  in  the  history  of  the  country, 
the  figures  are  more  informing  still.  For  instance,  during 
the  thirty  years  from  1820  to  1850,  the  Catholic  population 
increased  seven  times,  from  243,000  to  1,767,841.  During 
the  succeeding  three  decades,  from  1850  to  1880,  our  popu¬ 
lation  increased  four  times,  that  is  from  1,767,841  to 
7,026,820.  During  the  following  period  of  thirty  years, 
from  1880  to  1910,  the  rate  of  increase  continued,  but  con¬ 
siderably  abated  by  reason  of  the  enormous  totals  involved. 
None  the  less  the  Catholic  body  more  than  doubled  itself 
in  that  time,  or  in  round  numbers  it  leaped  from  7,000,000 
to  more  than  18,000,000. 

From  these  “Catholic  Directory"  figures  we  observe 
that  in  the  century  from  1820  to  1920,  the  Catholic  popula¬ 
tion  jumped  from  a  quarter  of  a  million  to  more  than 
18,000,000;  that  is  it  increased  seventy-two  times.  Yet 
during  this  same  century,  the  general  population  of  the 
country  as  a  whole  only  increased  from  9,638,453  to  about 
104,000,000,  or  about  eleven  times.  For  the  past  hundred 
years,  therefore,  the  Catholic  population  has  outstripped 
the  general  rate  of  increase  in  the  country  six  and  one-half 
times. 

It  is  very  difficult  to  realize  the  story  these  figures  tell ; 

[92] 


Sulpician  Seminary,  Catholic  University,  Washington,  D.  C. 


THE  GROWTH  OF  THE  CHURCH 


tales  of  sacrifice,  of  generosity,  of  unusual  financial  skill, 
of  economy,  of  efficiency,  of  devotion  to  an  ideal,  of  far¬ 
sighted  vision,  of  a  buoyant,  bounding  confidence  in  God, 
and  of  loyalty  to  His  cause.  Up  until  a  few  years  ago 
America  was  considered  a  missionary  country ;  Europe 
continued  to  pour  money  and  men  into  many  of  our  dioceses 
for  the  purpose  of  carrying  on  missionary  work  among 
non-Catholics.  But  within  the  last  generation  there  has 
been  a  great  awakening  to  the  need  of  missionary  work  on 
our  own  part,  both  home  and  foreign,  until  to-day  various 
agencies  who  are  devoting  their  efforts  to  providing  mission¬ 
ary  funds  and  laborers  for  the  work  of  propagating  the 
Faith  within  the  limits  of  our  borders  are  contributing  at  the 
rate  of  more  than  $1,000,000  per  year  for  this  noble  work. 

And  in  the  field  of  foreign  missions,  the  totals  are 
more  remarkable  still.  The  sum  of  more  than  $3,000,000 
annually  is  now  being  raised  to  carry  on  the  activities  of 
ten  foreign  mission  societies.  Indeed  in  missionary  circles 
the  cry  has  gone  around  the  world  that  America  is  their 
savior;  and  Americans  seem  to  be  thrilled  at  the  thought 
of  coming  to  the  rescue  of  the  remainder  of  the  world, 
and  being  able  to  pay  back  in  man  power  and  in  treasure 
the  lavish  sums  poured  into  our  own  great  country  in  past 
centuries  by  those  who  can  no  longer  afford  to  support 
missionary  activity  in  pagan  lands. 

Contemporaneous  with  the  growth  of  religion  was  the 
increase  among  the  Religious  Orders,  both  of  men  and  of 
women,  in  this  country.  As  listed  in  the  “Catholic  Directo- 
ry”  for  1922,  there  are  no  less  than  sixty-nine  different 
Orders  and  Communities  of  men  laboring  in  the  United 
States,  and  the  mere  catalogue  of  them  fills  some  ten  closely 
printed  pages  in  the  “Catholic  Directory.” 

When  we  turn  to  the  various  Religious  Communities 
of  women,  more  than  twenty-six  pages  of  the  “Directory” 
are  necessary  to  merely  give  a  brief  list  of  their  names 
and  locations,  the  number  being  173  Orders  and  Communi- 

[93] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ties,  a  truly  impressive  total,  and  in  these  many  different 
communities  of  women,  there  are  close  upon  75,000  Nuns. 

The  growth  of  the  Church  in  this  country  has  been 
so  great,  and  the  problems  presented  so  intricate,  that  in 
order  to  facilitate  the  transaction  of  necessary  business 
with  the  Head  of  the  Church,  the  Holy  Father  sent  in 
1893  as  his  personal  representative  an  Apostolic  Delegate, 
who  comes  accredited  to  the  Church  in  the  United  States, 
and  not  to  the  Government.  His  mission  is  a  purely  ecclesi¬ 
astical  one,  and  not  at  all  diplomatic.  Since  the  time  of 
Pius  X  the  Church  in  this  country  has  had  direct  relations 
with  the  Holy  Father  and  with  the  official  Congregations 
in  Rome,  and  is  not  required  to  conduct  its  affairs  through 
the  Congregation  of  Propaganda,  as  had  been  the  custom 
since  the  inauguration  of  the  Hierarchy  in  1789. 

But  strong  lights  cast  dark  shadows,  and  the  fasci¬ 
nating  growth  of  the  Church  in  America  has  been  in  great 
measure  responsible  for  the  many  anti-Catholic  waves  that 
have  swept  over  the  nation  from  time  to  time.  No  small 
part  of  the  increase  in  numbers  came  from  immigration, 
especially  between  the  years  1840  and  1860.  It  was  in 
that  period  that  the  infamous  Know  Nothing  movement 
began.  There  has,  however,  always  been  an  undercurrent 
of  bigotry  in  the  country,  even  though  immigration  pro¬ 
ceeded  slowly  before  1830,  and  during  the  present  time, 
when  immigration  is  at  its  lowest  ebb,  due  to  the  operation 
of  the  three  per  cent  law  covering  the  admission  of  aliens. 

In  spite  of  the  encouraging  figures,  there  are  still  to 
be  heard  from  time  to  time  voices  crying  in  the  wilderness 
that  the  Catholic  Church  is  losing  ground ;  that  the  leakage 
has  been  tremendous;  that  had  we  held  our  own  we  would 
have  had  twice  as  many  millions  as  we  now  have.  Away 
back  in  the  early  days  of  the  Republic  one  of  the  first  to 
write  in  pessimistic  terms  of  Catholic  losses  was  the  famous 
Bishop  England.  His  great  name  and  his  undeniable 
abilities  made  his  public  utterances  on  the  subject  pass 

[94] 


THE  GROWTH  OF  THE  CHURCH 


current  for  facts.  Yet  the  Bishop,  when  he  said  “Our 
leakage  must  be  three  and  one  quarter  millions  up  to  1836/' 
thought  and  wrote  erroneously.  He  supposed  that  some 
8,000,000  of  Catholic  immigrants  had  come  into  the  country 
in  the  half  century  preceding  1836.  Yet  according  to  the 
best  figures  obtainable  to-day  the  total  immigration  during 
that  long  period  was  just  a  small  fraction  of  that;  the 
figures  are  514,159,  one  sixteenth  of  the  Bishop’s  startling 
totals ! 

Likewise  the  famous  Lucerne  memorial  of  1891, 
addressed  by  Mr.  Peter  Cahensly  to  the  Holy  See,  alleged 
that  the  Catholics  in  this  country  should  number  twenty- 
six  millions;  whereas  there  were  but  ten  millions,  leaving 
a  net  loss  of  sixteen  millions.  And  all  of  this  based  largely 
upon  Catholic  immigration.  Despite  these  figures  being 
widely  heralded,  and  being  accepted  as  trustworthy 
throughout  the  world,  the  simple  matter  of  fact  is  that 
according  to  Government  figures  in  1880  there  were  at  that 
time  in  all  of  the  United  States  only  6,679,943  foreign  born 
persons  of  all  nationalities,  not  all  of  whom,  of  course, 
were  Catholics. 

Before  1820  there  was  little  or  no  immigration;  hence 
our  losses  in  that  time  could  not  have  been  startling,  just 
as  our  gains  could  not  have  been  very  great,  and  the  many 
anti-Popery  movements  made  it  difficult  to  bring  converts 
into  the  Church.  Hence,  if  the  Catholic  Church  held  its 
own  during  that  trying  period,  it  should  receive  the  hearty 
congratulations  of  posterity.  Many  persons  in  treating 
of  the  leakage  question  do  so  without  competence,  and 
without  considering  in  all  its  angles  the  difficult  problem 
of  immigration.  They  nearly  all  act  upon  the  false  assump¬ 
tion  that  all  immigrants  who  come  here  actually  remain 
here;  but  their  eyes  would  be  opened  if  they  would  only 
scan  the  figures  indicating  the  vast  numbers  who  return 
to  the  land  of  their  birth  and  forsake  this  country.  Then, 
too,  the  protagonists  of  Catholic  leakage  seem  to  forget 

[95] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  quite  obvious  fact  that  immigrants  die,  like  other 
people;  they  do  not  live  forever  and  reproduce  their  kind 
ad  infinitum,  yet  this  is  practically  assumed  by  many  who 
discourse  so  passionately  on  the  alleged  losses  of  the  Cath¬ 
olic  Church  in  this  country.  Losses  there  have  been,  of 
course,  but  nothing  like  the  enormous  figures  on  this  sub¬ 
ject  put  out  over  even  great  names. 

In  order  to  forestall  any  objection  that  the  figures  used 
above,  taken  largely  from  Catholic  sources,  may  present 
the  Church  in  a  light  entirely  too  favorable,  it  may  be  of 
interest  to  rely  upon  the  official  Government  religious 
census  statistics  for  the  past  twenty-five  years.  The  of¬ 
ficial  tables  show  that  during  the  quarter  of  a  century, 
from  1890  to  1916,  the  number  of  Catholic  Churches  in¬ 
creased  from  8784  to  15,120,  or  practically  seventy-five 
per  cent.  These  figures  indicate  the  erection  of  a  multi¬ 
tude  of  permanent  structures,  '.and  the  replacement  by 
modern  buildings  of  old  churches,  schools,  convents  and 
institutions  of  charity  and  zeal.  Many  dioceses  have 
erected  splendid  cathedrals  in  the  past  quarter  of  a  century, 
and  they  are  still  engaged  in  a  building  programme  that  is 
in  the  highest  degree  encouraging.  Indeed,  no  American 
diocese  has  yet  emerged  from  the  brick  and  mortar  stage. 
Not  only  did  Catholic  Church  edifices  increase  by  seventy- 
five  per  cent,  but  the  Catholic  population  more  than  doubled 
itself,  jumping  from  7,343,186  to  15,721,815,  and  the  eco¬ 
nomic  resources  of  the  Catholic  body  increased  enormously. 
The  value  of  Church  property  more  than  trebled,  and  the 
Government  figures  show  an  increase  from  $118,000,000 
to  $374,000,000. 

As  is  natural  with  the  increase  of  the  population  and 
the  increase  in  the  number  of  churches,  there  was  a  corre¬ 
sponding  increase  in  the  number  of  the  clergy,  from  little 
more  than  9000  just  twenty-five  years  ago  to  more  than 
20,000  in  1916;  that  is,  the  clergy  has  more  than  doubled 
its  strength  in  the  last  quarter  of  a  century. 

[96] 


THE  GROWTH  OF  THE  CHURCH 


These  are  positive  statements,  however,  and  more  im¬ 
pressive  than  all  of  them  is  the  comparative  strength  of 
the  Church  in  this  country.  Official  census  figures  of  the 
Government  show  that  there  are  in  the  United  States  less 
than  42,000,000  persons  who  profess  any  religion,  or  who 
belong  to  any  Church.  Of  this  number  the  Government 
figures  give  Catholics  15,721,815,  or  thirty-seven  and  one- 
half  per  cent  of  the  Church-goers  in  the  entire  country. 
While  the  bulk  of  the  Catholic  population  is  in  the  crowded 
cities  of  the  North  and  East,  none  the  less  the  Church  is 
scattered  over  the  entire  surface  of  the  country,  and  has 
penetrated  into  almost  every  nook  and  corner  of  the  nation, 
from  the  Everglades  of  Florida  to  the  highest  reaches  of 
the  Rockies.  Government  census  reports  indicate  there 
are  8033  counties  in  the  United  States,  and  Catholics  are 
found  in  more  than  2400  of  them,  or  in  more  than  eighty 
per  cent  of  the  territory  of  the  country.  The  remaining 
twenty  per  cent  is  in  very  remote  and  inaccessible  spots, 
with  meagre  population,  or  none  at  all. 

Pursuing  still  further  these  comparative  figures,  we 
find  that  Catholics  are  first  in  thirty- three  States  of  the 
Union,  and  in  the  District  of  Columbia.  In  fifteen  of 
these  thirty-three  States  the  Catholic  body  represents  over 
fifty  per  cent  of  the  total  Church  members.  Catholics 
lead  in  New  England,  in  the  Middle  Atlantic,  in  the  East 
North  Central,  and  in  the  Pacific  divisions,  and  in  all  of 
the  West  North  Central  States  except  Kansas. 

Still  more  impressive  and  informing  are  the  Govern¬ 
ment  figures  of  some  of  the  most  prominent  cities  of  the 
country.  A  group  of  fifty  cities,  each  with  over  100,000 
population,  shows  that  Catholics  lead  in  forty-five  of  them ; 
and  in  every  one  of  these  fifty  cities  the  Catholic  population 
consists  of  more  than  thirty  per  cent  of  the  total  number 
of  Church-goers.  In  four  of  these  cities  Catholics  form 
the  surprising  total  of  more  than  seventy-five  per  cent 
of  the  Church  members,  that  is  in  Fall  River,  Massachu- 

[97] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


setts,  which  is  eighty-six  per  cent  Catholic;  San  Francisco, 
which  is  seventy-nine  and  nine-tenths  per  cent  Catholic; 
New  Orleans,  which  is  seventy-five  and  five-tenths  per  cent 
Catholic,  and  New  Haven,  Connecticut,  which  is  seventy- 
five  and  three-tenths  per  cent  Catholic.  And  in  Boston, 
St.  Louis,  Cleveland  and  New  York,  speaking  broadly,  the 
Catholic  population  is  almost  three  times  that  of  all  other 
Church-goers  combined. 

If  we  take  one  or  two  of  the  more  prominent  Prot¬ 
estant  denominations  for  a  basis  of  comparison,  we  are 
struck  by  the  fact  that  there  are  400,000  more  Catholics 
in  the  City  of  New  York  than  there  are  Episcopalians  in 
the  entire  United  States.  In  New  York  City  alone,  Cath¬ 
olics  outnumber  Episcopalians  fifteen  to  one.  Two  cities, 
New  York  and  Chicago,  have  more  Catholics  than  there 
are  Presbyterians  in  the  whole  of  the  United  States,  and 
one  State,  New  York,  has  almost  as  many  Catholics  as  the 
combined  Episcopalian  and  Presbyterian  population  of  the 
entire  forty-eight  States  of  the  Union. 

Yet,  lest  we  become  too  proud  and  self-satisfied,  and 
cease  preaching  the  Gospel  to  every  creature,  attention 
should  be  called  to  one  phase  of  the  Government  figures, 
which  show  that  our  progress  is  being  notably  diminished. 
We  are  not  advancing  as  we  once  were.  In  the  period 
from  1890  to  1906  the  Catholic  Church  gained  ninety-three 
and  five-tenths  per  cent  in  population;  whereas  in  the  suc¬ 
ceeding  ten  years,  from  1906  to  1916,  our  gain  was  the 
insignificant  one  of  ten  and  six-tenths  per  cent.  This  is 
an  enormous  decline  and  ought  not  merely  to  be  explained, 
but  rectified.  It  is  all  the  more  notable  a  decline  from 
the  fact  that  the  general  population  of  the  country  is 
increasing  more  rapidly  than  the  Catholic  body  is  increas¬ 
ing,  and  furthermore,  the  increase  among  non-Catholics  is 
twice  as  rapid  as  our  own  increase,  during  this  ten-year 
period  from  1906  to  1916.  Moreover,  we  must  not  close 
our  eyes  to  the  still  more  disturbing  fact  that  not  one-half 

[98] 


THE  GROWTH  OF  THE  CHURCH 


of  our  Catholic  children  are  in  Catholic  schools;  and  in 
some  dioceses  not  one-third  of  them  are  receiving  a  Cath¬ 
olic  education,  under  Catholic  auspices,  in  Catholic  schools. 

,  i  .  I  •  :  1 

It  is  all  very  well  to  rejoice  in  the  marvels  accomplished; 
but  a  great  task  lies  just  ahead,  and  the  programme  of  hav¬ 
ing  every  child  in  a  Catholic  school  has  not  yet  been  achieved. 

Moreover,  we  have  slowed  down  considerably  in  con¬ 
vert  making.  “Catholic  Directory”  statistics  show  that  for 
the  year  1921  we  made  only  40,000  converts  in  the  year, 
which,  for  a  total  of  22,049  priests  laboring  to  preach  the 
Gospel,  is  not  a  record  to  be  proud  of.  It  means  that  each 
priest,  on  the  average  throughout  the  country,  made  less 
than  two  converts  in  the  year. 

In  the  foregoing  figures  reliance  has  been  placed  with¬ 
out  question  on  the  published  statistics  of  the  “Catholic 
Directory,”  and  upon  official  Government  Religious  Census 
reports.  No  attempt  has  been  made  to  enter  into  the  vari¬ 
ous  controversies  regarding  the  accuracy  or  the  inaccuracy, 
the  bias  or  not,  of  either  set  of  figures ;  nor  have  we  entered 
into  the  various  controversies  to  attack  or  defend  one  or 
the  other  party,  in  an  effort  to  reconcile  the  “Directory” 
statistics  with  the  Government  figures,  nor  with  the  at¬ 
tempt  of  volunteers,  whether  experts  or  not,  to  make  cor¬ 
rections  for  sex,  age,  and  comparisons  with  the  Canadian 
census,  all  of  which  have  a  tendency  to  increase  our 
apparent  Catholic  population.  Taking  it  by  and  large,  we 
are  on  official  ground  when  we  base  our  calculations  upon 
what  are  looked  upon  as  official  figures,  namely  those  given 
either  by  the  “Catholic  Directory”  or  the  United  States 
Government.  If  a  fault  is  to  be  found  with  either,  the 
remedy  is  obvious :  namely,  to  have  the  Catholic  Hierarchy 
take  the  matter  in  hand,  and  obtain  accurate  figures. 
After  130  years  of  an  organized  Hierarchy,  one  would  think 
the  time  had  come  to  put  our  census  figures  on  a  scientific 
basis,  so  that  we  may  know,  without  doubting,  whether 
we  are  gaining  or  losing. 


[99] 


PRESENT-DAY  ACTIVITIES  OF  THE  RELIGIOUS 

ORDERS 


Reverend  G.  F.  Strohaver,  S.  J. 

THE  end  of  the  present  article  is  not  to  follow  the 
historical  development  of  the  various  forms  of 
religious  life  in  the  United  States,  a  subject  upon 
which  libraries  of  valuable  information  are  at  the  disposal 
of  any  interested  student.  Our  present  purpose  is  merely 
to  call  attention  to  some  Catholic  Builders  of  Our  Nation 
who  have  been  at  work  in  America  since  the  time  of 
Columbus.  Results  of  their  work  would  be  even  more 
imposing  had  not  their  structures  often  been  destroyed 
and  the  builders  with  them.  But  the  foundations  were 
buried  deep  and  centuries  later  we  find  the  same  noble 
families  of  builders,  now  augmented  by  new  blood  super¬ 
imposing  more  lasting  structures  upon  the  ruins  of  their 
earlier  attempts.  Certainly  the  significance  of  these  oft- 
repeated  and  protracted  interruptions  must  be  taken  into 
account,  lest,  even  when  directed  by  the  Master’s  own 
norm,  “by  their  works  you  shall  know  them,”  we  err  in 
our  estimate  of  present-day  results.  Indeed,  it  seems  that 
the  appreciation  and  proper  interpretation  of  the  results 
these  quiet,  self-sacrificing  builders  have  accomplished  in 
the  United  States  must  needs  be  in  proportion  to  the 
reader’s  acquaintance  with  the  early  struggles  of  the 
Church  in  America. 

A  rapid  survey  of  the  forty-eight  United  States  shows 
them  divided  into  fourteen  Ecclesiastical  Provinces:  Balti¬ 
more,  Boston,  Chicago,  Cincinnati,  Dubuque,  Milwaukee, 
New  Orleans,  New  York,  Oregon,  Philadelphia,  St.  Louis, 
St.  Paul,  San  Francisco,  Santa  Fe.  Each  province  com- 

[100] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


prises  one  archdiocese  and  a  number  of  suffragan  dioceses, 
the  latter  varying  from  three  in  the  Province  of  Santa  Fe 
to  ten  in  the  Provinces  of  Cincinnati  and  New  Orleans. 
Thus  the  Hierarchy  of  the  Church  in  the  United  States 
is  composed  of  fourteen  archbishops  and  eighty-eight 
bishops  with  residential  sees,  and  seven  bishops  with 
titular  sees  acting  as  auxiliaries.  This  Hierarchy  exer¬ 
cises  jurisdiction  over  the  spiritual  life  of  approximately 
eighteen  millions  of  Catholics.  In  this  gigantic  work  the 
Hierarchy  is  assisted  by  16,050  secular  priests  and  14,000 
men  of  various  Religious  Orders  and  Congregations. 

Our  present  question  concerns  a  certain  part  of  these 
14,000.  Who  are  they?  What  are  they  doing  and  where 
is  it  being  done? 

In  the  “Annuario  Pontifieio,”  an  official  organ  of  the 
Holy  See,  the  Religious  (men)  in  the  Church  are  set  down 
in  six  main  divisions  in  the  following  order:  (1)  Canons 
Regular;  (2)  Monks;  (3)  Mendicant  Orders;  (4)  Clerks 
Regular;  (5)  Ecclesiastical  Congregations ;  (6)  Religious 
Institutes.  Comparing  this  list  with  Canon  488  of  the 
“Codex  Juris  Canonici,”  it  becomes  immediately  evident 
that  the  Religious  Orders,  strictly  and  canonically  so-called, 
are  included  under  the  first  four  headings  since  only  the 
Canon,  the  Monk,  the  Friar  and  the  Clerk  take  the  Solemn 
Vows  of  Religion.  First,  therefore,  let  us  look  at  the 
activities  of  the  Orders  strictly  so-called.  Before  drawing 
any  conclusions  whatsoever  we  prefer  to  amass  all  the 
facts  at  our  disposal. 

Canons  Regular 

According  to  Saint  Augustine,  the  Law-giver  of  the 
Canons  Regular,  the  Canon  professes  two  things:  sancti- 
tatem  et  clericatum.  He  lives  in  community,  he  lives  the 
life  of  a  Religious,  he  sings  the  praise  of  God  by  the  daily 
recitation  of  the  Divine  Office  in  choir;  but  at  the  same 
time,  at  the  command  of  his  superiors,  he  is  prepared  to 

[101] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


follow  the  example  of  the  Apostles  (from  whom  he  proba¬ 
bly,  Suarez  et  alii,  had  his  origin)  by  doing  any  work  not 
incompatible  with  the  duty  of  clerics.  This  last  explains 
the  present  labors  of  Canons  in  teaching,  giving  hospitality 
to  pilgrims  and  travellers  (e.g.,  Canons  who  serve  the 
Hospice  on  the  Great  St.  Bernard)  and  tending  the  sick. 
Eight  distinct  Orders  of  Canons  appear  in  the  official  list. 
Two  of  these  Orders  are  represented  in  the  United  States : 
Premonstratensian  Canons  and  Canons  of  the  Holy  Cross. 

Premonstratensian  Canons — Norbertine  Fathers  (0. 
Praem.).  The  Provincial  house  of  the  Order  is  at  Saint 
Norbert’s  Priory,  West  DePere,  Wisconsin,  Diocese  of 
Green  Bay.  With  this  Priory  are  connected  (1)  the  Novi¬ 
tiate  and  Divinity  School  of  the  Order;  (2)  Saint  Norbert’s 
College,  including  a  college  of  arts  and  sciences  and  a 
high  school  with  classical  and  commercial  courses.  From 
Saint  ;Norbert’s  Fathers  are  sent  to  conduct  missions  in 
the  Archdiocese  of  Chicago  and  in  the  Dioceses  of  Green 
Bay,  Grand  Rapids,  Marquette  and  Helena.  Missions  are 
given  in  French,  German,  Flemish,  Dutch  and  English. 
The  value  of  such  missioners  in  the  Northwest  is  obvious. 
The  Fathers  number  thirty-five  (there  are  at  present  seven 
scholastics  (i.e.  clerical  students),  four  brothers  and  two 
novices)  and  their  work  may  be  summarized  as  follows: 
one  Priory  with  religious  seminary;  one  college  with  175 
students;  eleven  parishes;  twelve  stations  (non-incorpo¬ 
rated  parishes),  distributed  through  one  archdiocese  and 
four  dioceses. 

Canons  of  the  Holy  Cross — Crosiers  (O.  S.  C.). 
Headquarters  for  the  United  States  is  at  Onamia,  Minne¬ 
sota,  Diocese  of  St.  Cloud  at  the  parish  church  “Exaltatio 
SS.  Crucis.,,  The  Fathers  conduct  parishes  with  outlying 
mission  stations  in  the  Dioceses  of  St.  Cloud,  Duluth  and 
Bismarck.  There  are  at  present  ten  Fathers  and  five 
Brothers  in  the  United  States  in  charge  of  seven  parishes 
and  nine  stations  in  three  dioceses.  These  Fathers  dis- 

[  102  ] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


pense  the  famous  water  blessed  in  honor  of  Saint  Odilia 
(octave  of  July  18)  which  has  relieved  so  many  cases  of 
ophthalmia. 

Monks 

Popularly  (the  word  is  seldom  used  in  the  official 
language  of  the  Church)  a  monk  is  a  member  of  a  com¬ 
munity,  leading  a  contemplative  life  apart  from  the  world, 
under  the  vows  of  religion,  according  to  a  rule  character¬ 
istic  of  the  Order  to  which  he  belongs.  Five  distinct 
classes  of  monks  are  now  recognized:  Benedictines,  Cis¬ 
tercians,  Carthusians,  Antonines  and  Basilians.  It  is 
customary  to  regard  the  five  monastic  Congregations  of 
Benedictines  not  affiliated  to  the  Benedictine  Federation 
as  distinct  Orders,  viz.,  Camaldolese,  Valumbrosians, 
Sylvestrines,  Olivetans,  Armenians.  The  Cistercians  of 
Common  Observance  and  the  Reformed  Cistercians  are 
likewise  generally  regarded  as  distinct  Orders.  The  same 
may  be  said,  in  a  somewhat  less  complete  sense,  of  the 
five  Congregations  of  Basilians  and  the  four  Congregations 
of  Antonines.  In  this  way  we  may  number  eighteen 
Monastic  Religious  Orders,  all,  however,  deriving  their 
origin  directly  or  indirectly  from  Basil  and  Benedict,  the 
respective  Patriarchs  of  Eastern  and  Western  Monasticism. 
Three  of  these  eighteen  monastic  Orders  are  represented 
in  the  United  States:  Benedictines,  Sylvestrines  and  Cis¬ 
tercians  (Reformed). 

Benedictines — (0.  S.  B.).  The  Benedictine  Order  com¬ 
prises  fifteen  monastic  Congregations  living  under  the  Rule 
of  Saint  Benedict,  each  with  an  abbot  president  and  all 
under  an  abbot  primate.  Of  these  fifteen  Congregations, 
the  majority  of  which  are  strictly  national  in  character, 
two  exist  entirely  in  the  United  States,  the  American- 
Cassinese  and  the  Swiss-American.  A  third,  the  Cassi- 
nese  of  Primitive  Observance,  which  is  not  national  but 
consists  of  five  national  provinces,  is  represented  in  the 

[  103  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


United  States  through  its  French  province.  The  English 
Congregation  established  a  small  foundation  in  1920  at 
Portsmouth,  Rhode  Island,  but  its  status  is  still  undefined. 

To  view  properly  the  vast  net-work  of  Benedictine 
effort  in  the  United  States,  one  must  bear  in  mind  that 
“The  family  is  the  central  idea  of  Saint  Benedict’s  legis¬ 
lation,”  and  that  “the  Order  is  so  constituted  that  the 
autonomy  of  the  monastic  family  in  each  abbey,  according 
to  the  Rule,  remains  intact  as  the  foundation  of  the  Order.” 
An  analysis  of  this  last  statement,  made  by  the  Abbots  of 
the  Order  in  convention,  will  answer  many  difficulties  that 
arise  concerning  the  distribution  of  Benedictines  through¬ 
out  the  country.  Why  is  it,  for  example,  that  the  Bene¬ 
dictines  in  New  York  City  (Saint  Anselm’s)  are  from 
College ville,  Minnesota,  while  those  just  across  the  river 
in  Long  Island  (Farmingdale)  are  from  Saint  Leo’s, 
Florida?  The  answer  is:  because  both  Saint  John’s, 
Minnesota,  and  Saint  Leo’s,  Florida,  were  founded  from 
Saint  Vincent’s,  Beatty,  Pennsylvania,  and  when  once 
established  became  autonomous,  sending  their  own  missions 
wherever  they  thought  best.  Thus,  in  some  cases,  we  find 
four  distinct  foundations  of  Benedictines  laboring  in  the 
same  diocese,  a  condition  which  is  possible  to  perhaps  no 
other  Religious  Order  in  the  United  States  to-day.  The 
abbey  is  the  Benedictine  centre.  There  are  seventeen 
Benedictine  abbeys  with  about  a  dozen  dependent  priories 
in  the  United  States.  From  these  autonomous  monastic 
family  circles  Benedictine  influence  is  spread  through 
seven  archdioceses  and  thirty-seven  dioceses.  The  arch¬ 
dioceses  are  Baltimore,  Chicago,  Cincinnati,  New  Orleans, 
New  York,  St.  Paul,  Oregon.  The  dioceses  are  Man¬ 
chester,  Brooklyn,  Altoona,  Pittsburgh,  Erie,  Wilmington, 
Wheeling,  Richmond,  North  Carolina,  Savannah,  Mobile, 
St.  Augustine,  Alexandria,  Little  Rock,  Covington,  Louis¬ 
ville,  Indianapolis,  Peoria,  Davenport,  Des  Moines,  St. 
Joseph,  Leavenworth,  Monterey,  Wichita,  Oklahoma,  Dal- 

[104] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


las,  St.  Cloud,  Duluth,  Crookston,  Superior,  Bismarck, 
Fargo,  Lead,  Sioux  Falls,  Denver,  Boise,  Seattle. 

The  ten  abbeys  of  the  American-Cassinese  Congrega¬ 
tion  are  located  as  follows:  (1)  Saint  Vincent’s,  Beatty, 
Pennsylvania;  (2)  Saint  John’s,  Collegeville,  Minnesota; 
(3)  Saint  Benedict’s,  Atchison,  Kansas;  (4)  Saint  Mary’s, 
Newark,  New  Jersey  (Abbot-president  resides  here)  ;  (5) 
Maryhelp,  Belmont,  North  Carolina  (the  Abbot-Ordinary  is 
Vicar  Apostolic  of  North  Carolina)  ;  (6)  Saint  Bernard’s, 
Cullman  County,  Alabama;  (7)  Saint  Procopius’s,  Lisle, 
Illinois;  (8)  Saint  Leo’s,  Pasco  County,  Florida;  (9)  Saint 
Bede’s,  Peru,  Illinois;  (10)  Saint  Martin’s,  Lacey,  Wash¬ 
ington. 

This  Congregation  numbers  about  1000  Religious  of 
whom  fifty-five  per  cent  are  priests.  These  Fathers  con¬ 
duct  twenty-one  schools  (3550  students),  of  which  three 
are  seminaries,  five  Indian  schools,  one  industrial  school 
and  the  remainder  standard  colleges  and  high  schools. 
The  Religious  seminaries  and  colleges  are,  in  most  cases, 
connected  with  the  abbeys.  There  are,  however,  excep¬ 
tions,  for  example,  Saint  Anselm’s  College,  Manchester, 
New  Hampshire.  The  most  important  of  these  secular 
colleges  are:  Saint  Vincent’s  College,  Beatty,  Pennsyl¬ 
vania;  University  of  Saint  John,  Collegeville,  Minnesota; 
Saint  Benedict’s  College  Preparatory  School,  Newark,  New 
Jersey.  In  addition  to  this  secular  educational  work,  which 
is  of  later  growth,  the  earlier  missionary  and  parochial 
work  continues  and  indeed  increases.  The  Fathers  of  this 
Congregation  now  conduct  eighty-three  parishes  and 
ninety-nine  stations,  ministering  in  all  to  about  175,000 
souls. 

The  six  abbeys  of  the  Swiss-American  Congregation 
are  located  as  follows:  (1)  Saint  Meinrad’s,  St.  Mein- 
rad,  Indiana;  (2)  Conception  Abbey,  Conception,  Missouri; 
(3)  New  Subiaco,  Spielerville,  Arkansas;  (4)  Saint 
Joseph’s,  Covington,  Louisiana;  (5)  Saint  Mary’s,  Richard- 

[105] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ton,  North  Dakota;  (6)  Saint  Benedict's,  Mount  Angel, 
Oregon. 

This  Congregation  numbers  about  500  Religious  of 
whom  fifty  per  cent  are  priests.  They  conduct  ten  schools 
(790  students)  of  which  two  are  Indian  schools  and  two 
are  seminaries.  The  remainder  are  secular  colleges  and 
high  schools.  The  most  important  of  these  last  are: 
Jasper  College,  St.  Meinrad,  Indiana,  and  Conception 
College,  Conception,  Missouri.  These  Fathers  also  are  in 
charge  of  forty-two  parishes,  forty-one  stations  and 
twenty-one  missions,  administering  to  about  60,000  souls. 

The  abbey  of  the  Cassinese  Congregation  of  Primitive 
Observance  is  Sacred  Heart  Abbey,  Sacred  Heart,  Okla¬ 
homa,  with  a  dependent  priory  in  California.  At  the 
abbey  is  a  small  Religious  seminary.  The  Fathers  of  this 
Congregation  are  in  charge  of  the  Catholic  University  of 
Oklahoma  at  Shawnee,  which  to  date  has  developed  its 
high  school  department  (135  students).  Five  parishes 
and  one  Indian  Industrial  School  are  also  in  charge  of  these 
Fathers.  There  are  about  fifty  Religious  of  this  congre¬ 
gation  in  the  United  States,  thirty-eight  of  whom  are 
priests,  administering  to  10,000  souls. 

Summary:  There  are  about  1550  Benedictines  in  the 
United  States  of  whom  825  are  priests.  Centred  in 
seventeen  abbeys,  their  work  extends  to  thirty-three 
schools,  religious,  collegiate  and  industrial,  with  4500 
students,  130  parishes,  140  stations  and  twenty-five  mis¬ 
sions.  It  has  been  the  pleasant  task  of  the  writer  to  out¬ 
line  a  map  exhibiting  the  entire  Benedictine  system  in  the 
United  States  by  means  of  three  central  points,  Saint  Vin¬ 
cent's,  Saint  Meinrad's  and  Sacred  Heart  abbeys,  and  a 
series  of  connecting  and  radiating  lines.  The  result  is 
both  interesting  and  gratifying:  interesting  as  showing 
how  different  may  be  the  development  of  an  Order  whose 
houses  are  “sui  juris "  from  that  of  a  provincial  and  cen¬ 
trally  governed  order.  Certainly  it  is  gratifying  to  com- 

[  106  ] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


pare  this  map  with  the  maps  of  our  greatest  American 
railroads  and  to  note  that  the  material  progress  symbol¬ 
ized  by  these  far-reaching  paths  of  steel  is  more  than 
equalled  by  the  spiritual  progress  indicated  by  these  Bene¬ 
dictine  lines  of  zeal. 

Sylvestrines — (S.  O.  S.  B.).  This  small  Italian  Con¬ 
gregation  (125  Religious)  noted  at  present  principally  for 
its  flourishing  mission  in  Ceylon,  is  represented  in  the 
United  States  by  four  Fathers.  These  four  blue  Bene¬ 
dictines  (from  the  color  of  their  habit)  are  established  in 
the  Diocese  of  Wichita,  at  Sacred  Heart  of  Jesus  Church, 
Frontenac,  Crawford  County,  Kansas. 

Cistercians ,  Reformed,  or  Trappists — (0.  C.  R.).  The 
influence  of  these  austere  contemplatives  we  may  expect 
to  find  not  along  the  highways  of  men,  but  rather  along 
that  narrow  way  that  leads  to  heaven.  Only  those  who 
have  stumbled  along  this  narrow  path  know  how  eloquent 
is  the  Trappist’s  silence.  There  are  about  125  Reformed 
Cistercians  in  the  United  States  of  whom  fifty  are  priests. 
Their  monasteries  are  located  as  follows:  (1)  Abbey  of 
Our  Lady  of  Gethsemani,  Nelson  County,  Kentucky,  Dio¬ 
cese  of  Louisville;  (2)  New  Melleray  Abbey,  Peosta,  Iowa, 
Archdiocese  of  Dubuque;  (3)  Monastery  of  Our  Lady  of 
the  Valley,  Cumberland,  Rhode  Island,  Diocese  of  Provi¬ 
dence. 


Mendicant  Orders 

On  to-day’s  official  list  there  appear  eleven  orders  of 
Mendicant  Friars.  The  original  mendicants  were  Orders 
which  by  vow  of  poverty  renounced  all  proprietorship,  not 
only  individually,  but  also  (and  in  this  they  differed  from 
monks)  in  common,  relying  for  support  on  their  own  work 
and  on  the  charity  of  the  Faithful.  There  remain  from 
the  Middle  Ages  four  great  Mendicant  Orders,  recognized 
as  such  by  the  Second  Council  of  Lyons,  1274 :  the  Order 
of  Preachers,  Friars  Minor,  Carmelites,  Hermits  of  Saint 

[107] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Augustine.  To  these  was  shortly  added  the  Order  of  Serv- 
ites  of  the  Blessed  Virgin  Mary,  and  these  are  now  known 
as  the  five  major  Mendicant  Orders.  They  are  all  repre¬ 
sented  in  the  United  States.  Successively  other  Orders 
obtained  the  privileges  of  the  mendicants  so  that  to-day 
we  have  six  other  Mendicant  Orders:  Trinitarians,  Mer- 
cedarians,  Minims,  Jeromites,  Hospitallers  of  Saint  John 
of  God,  Scalzetti  (Order  of  Penance).  Of  these  only  the 
Trinitarians  are  represented  in  the  United  States.  The 
Council  of  Trent  granted  to  all  Mendicant  Orders,  except 
the  Friars  Minor  and  the  Capuchins,  the  liberty  of  cor¬ 
porate  possession.  Modern  religious  and  economic  con¬ 
ditions  have  made  further  modifications  rationally  neces¬ 
sary.  There  are  about  3000  Religious  of  Mendicant  Orders 
in  the  United  States  distributed  as  follows : 

Dominicans — (O.  P.).  The  Order  of  Preachers  at 
present  time  numbers  about  5000  Religious,  of  whom  500 
are  in  the  United  States,  established  in  thirty-three  dio¬ 
ceses.  The  Dominicans  in  the  United  States  are  divided 
into  only  two  provinces  and  have  chosen  as  the  line  of 
division  one  of  nature’s  greatest  barriers,  the  Rocky 
Mountains.  The  territory  east  of  the  Rockies  is  known 
as  the  Province  of  Saint  Joseph,  and  that  to  the  west,  as 
the  Province  of  the  Most  Holy  Name  of  Jesus.  In  addition 
to  these  two  provinces,  the  Canadian  Province  is  repre¬ 
sented  in  the  United  States  in  the  Dioceses  of  Portland 
and  Fall  River;  the  Province  of  the  Philippine  Islands  in 
the  Archdiocese  of  New  Orleans.  Sixty  per  cent  of  the 
Order  in  the  United  States  are  priests.  The  work  of  the 
Dominicans  in  the  giving  of  parochial  missions  is  so  enor¬ 
mous  and  so  familiar  that  it  scarcely  needs  mention.  In 
estimating  the  valuable  work  of  the  Dominicans  in  the 
United  States,  let  the  early  days  of  Kentucky,  Ohio  and 
Minnesota  not  be  forgotten.  With  a  truly  fraternal 
charity  the  Dominicans  have  sacrificed  to  the  apostolical 
labors  of  the  American  Church  many  long  hours  that  might 

[108] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


otherwise  have  been  given  to  literary  and  scientific  re¬ 
search. 

Forty  priories,  convents  and  secondary  institutions 
mark  the  result  to  date  of  their  unostentatious  zeal.  From 
these  religiously  artistic  arsenals  the  eloquence  of  the 
Friars  Preachers  is  continuously  battling  for  truth 
throughout  eight  archdioceses  and  fourteen  dioceses.  The 
archdioceses  are  Baltimore,  Boston,  New  Orleans,  New 
York,  Oregon,  Philadelphia,  San  Francisco,  St.  Paul.  The 
dioceses  are  Portland,  Providence,  Hartford,  Newark, 
Trenton,  Wilmington,  Columbus,  Louisville,  Nashville,  Gal¬ 
veston,  Kansas  City,  La  Crosse,  Denver,  Seattle.  In  addi¬ 
tion  to  their  House  of  Studies  at  the  Catholic  University, 
the  Fathers  conduct  their  own  seminaries  and  novitiates, 
and  more  recently  have  begun  to  engage  in  teaching  and 
conducting  secular  colleges.  Two  such  colleges  have  been 
established  by  the  Eastern  Province,  while  the  Western 
Province  is  contemplating  the  foundation  of  another  in 
California.  The  established  colleges  are:  Aquinas  Col¬ 
lege,  Columbus,  Ohio,  with  collegiate,  high  school  and  com¬ 
mercial  departments,  (325  boarding  and  day  scholars)  ; 
Providence  College,  Providence,  Rhode  Island,  with  classi¬ 
cal  and  scientific  courses  (256  students).  The  Fathers  of 
this  college  are  in  charge  of  the  classical  department  of 
La  Salle  Academy,  Providence,  directed  by  the  Brothers 
of  the  Christian  Schools.  Forty-five  parishes  in  the  United 
States  are  now  in  charge  of  the  Dominicans  and  the  Prov¬ 
ince  of  Saint  Joseph  has  recently  accepted  a  foreign  mission 
in  the  civil  prefecture  of  Kien-ning-Fu,  about  170  miles 
north  of  the  city  of  Fu-Chan,  China.  Dominican  publica¬ 
tions,  such  as  the  Homiletic  Monthly ,  the  Rosary  Magazine , 
etc.,  and  the  Dominican  direction  of  the  Holy  Name  Society 
are  well  known  to  all  American  Catholics. 

No  magazine  has  been  a  more  helpful  handmaid  to  the 
clergy  of  our  country  than  that  most  welcome  visitor — the 
Homiletic  Monthly.  Certainly  no  lay  society  has  found 

[  109  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


such  a  popular  appeal  among  the  men  of  our  country  as 
the  Holy  Name  Society.  Where  is  the  parish  without  its 
Holy  Name  Society?  Where  is  the  Catholic  layman  who 
has  not  been  brought  closer  to  the  Master  by  his  member¬ 
ship  in  his  parochial  branch  of  this  glorious  society? 
These  are  but  two  examples  of  Dominican  endeavor,  but 
their  very  diversity  tends  to  exhibit  the  gamut  of  zeal 
through  which  the  spirit  of  Dominic  has  run  in  the  United 
States. 

Franciscans — The  Franciscan  Order  is  constituted  of 
three  families,  the  Friors  Minor,  the  Friars  Minor  Con¬ 
ventual  and  the  Friars  Minor  Capuchin.  The  entire  Order 
numbers  about  30,000  Religious  of  whom  17,000  are  Friars 
Minor;  2000  Conventuals  and  11,000  Capuchins.  In  the 
United  States  the  seraphic  spirit  of  the  Poor  Man  of  Assisi 
finds  it  way  into  the  heart  of  thirteen  archdioceses  and 
forty-five  dioceses.  Thus  the  Franciscans  have  the  honor 
of  being  the  most  widely  spread  Religious  Order  in  the 
United  States.  Because  of  this  broad  expanse  of  their 
work  we  must,  in  such  a  brief  survey,  summarize  it  In 
statistical  form.  After  all,  there  is  no  stronger  proof  of 
zeal  than  facts,  and  facts  cannot  be  more  strikingly  told 
than  by  figures.  Here  are  the  Franciscan  figures — figures 
that  have  been  formed  slowly  but  surely  by  the  self-sacrifice 
and  sufferings  of  these  humble  “brothers  of  all  the  world” : 

Friars  Minor — (O.  F.  M.).  There  are  about  1250 
Friars  Minor  (655  priests)  in  the  United  States.  They 
are  divided  into  five  provinces  and  two  Commissariates : 
Province  of  Saint  John  the  Baptist,  with  Provincial  House 
at  Cincinnati,  300  Religious  (172  priests).  There  are  in 
the  province  five  monasteries  and  forty-three  residences. 
These  Fathers  conduct  one  preparatory  seminary  and  su¬ 
pervise  forty-five  parish  schools  (12,000  students),  two  In¬ 
dian  schools  and  a  number  of  Government  Indian  schools. 
They  also  have  under  their  charge  forty-six  parishes  and 
143  missions  and  stations,  very  many  of  which  are  among 

[110] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


the  Navajo  and  Pueblo  Indians  of  New  Mexico  and  Arizona. 
The  missionary  work  of  this  province  extends  to  the  Arch¬ 
dioceses  of  Cincinnati  and  Santa  Fe  and  the  Dioceses  of 
El  Paso,  Fort  Wayne,  Indianapolis,  Kansas  City,  Leaven¬ 
worth,  Lincoln,  Louisville,  Marquette,  Peoria,  Tucson  and 
Wichita. 

Province  of  the  Sacred  Heart  of  Jesus,  Provincial 
House  at  St.  Louis,  Missouri,  416  Religious  (220  priests). 
The  Fathers  reside  in  ten  monasteries  and  twenty-three 
residences.  Under  their  charge  are  one  preparatory  semi¬ 
nary,  four  houses  of  studies,  one  college  with  commercial 
and  classical  courses,  eighty-one  parishes  and  fifty-six 
missions  and  stations.  The  field  of  labor  comprises  the 
Archdioceses  of  St.  Louis,  Chicago,  St.  Paul  and  Dubuque 
and  the  Dioceses  of  Cleveland,  Indianapolis,  Grand  Rapids, 
Green  Bay,  Superior,  Alton,  Omaha,  Sioux  City  and 
Nashville. 

Province  of  Saint  Barbara,  Provincial  House  at  San 
Francisco,  192  Religious  (ninety-nine  priests).  The 
Fathers  have  established  five  monasteries  and  sixteen  resi¬ 
dences,  six  of  these  latter  being  for  Indians.  These 
Fathers  conduct  one  preparatory  seminary,  are  in  charge 
of  twenty-one  parishes  and  forty  stations,  and  supervise 
the  education  of  5000  children,  of  whom  400  are  Indian,  in 
parochial  schools.  The  territory  comprises  Arizona,  Cali¬ 
fornia,  New  Mexico,  Oregon  and  Washington. 

Province  of  the  Most  Holy  Name,  Provincial  House, 
New  York  City,  234  Religious  (102  priests).  They  have 
six  monasteries  and  eight  residences,  four  houses  of  studies, 
one  seminary  and  supply  forty-two  mission  stations.  The 
Fathers  also  conduct  a  classical  and  commercial  college  and 
high  school  and  supervise  eleven  parish  schools  (3000 
students).  These  Fathers  give  missions  and  retreats 
throughout  the  Province  of  New  York. 

Province  of  the  Immaculate  Conception,  Provincial 
House,  New  York,  seventy-six  Religious  (forty-eight 

[111] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


priests).  There  are  three  monasteries  and  ten  residences 
from  which  the  Friars  conduct  twelve  parishes  (six  have 
schools  with  4200  pupils  in  attendance),  one  asylum  and 
one  high  school. 

In  addition  to  the  five  provinces  there  are  two  Com- 
missariates,  one  for  Polish  parishes  and  missions  with 
headquarters  at  Pulaski,  Wisconsin,  and  the  other  for 
Jugoslavs  (Slovenian  and  Croatian)  with  headquarters  at 
New  York.  The  Polish  Commissariate  numbers  eighty-nine 
Religious  (twenty-two  priests),  has  one  monastery,  one 
seraphic  college,  two  residences  and  two  mission  stations. 
The  Jugoslav  Commissariate  numbers  thirty-three  Relig¬ 
ious  (fifteen  priests)  and  has  ten  residences,  conducts 
ten  parishes  and  supplies  two  stations.  The  Franciscan 
House  of  Studies  at  the  Catholic  University  together  with 
Mount  Saint  Sepulchre  constitute  the  Commissariate  of  the 
Holy  Land. 

Conventuals — (0.  M.  C.).  There  are  324  Minor  Con¬ 
ventuals  of  Saint  Francis  in  the  United  States,  of  whom 
144  are  priests.  They  are  divided  into  two  provinces,  one 
of  which  is  exclusively  Polish:  (1)  Province  of  the  Im¬ 
maculate  Conception,  (Provincial  House  at  Syracuse,  New 
York),  with  214  Religious  (100  priests).  It  has  thirty 
convents  and  houses  with  twenty-four  mission  stations  and 
fourteen  chaplaincies.  This  province  has  recently  opened 
a  seminary  at  Rensselaer,  New  York,  and  a  Shrine  at 
Carey,  Ohio.  (2)  Province  of  Saint  Anthony  of  Padua, 
(Provincial  House  at  Buffalo,  New  York).  This  province, 
which  is  exclusively  Polish,  numbers  110  Religious  (forty- 
four  priests)  and  has  thirteen  houses  and  convents.  The 
work  of  the  Conventuals,  similar  to  that  of  the  Friars 
Minor,  is  confined  to  the  Archdioceses  of  Baltimore,  Boston, 
Milwaukee  and  the  Dioceses  of  Cheyenne,  Louisville,  Grand 
Rapids,  Detroit,  Toledo,  Buffalo,  Ogdensburg,  Albany, 
Syracuse,  Harrisburg,  Trenton,  Hartford,  Brooklyn  and 
Springfield. 


[112] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 

Capuchins — (0.  M.  Cap.)  There  are  352  Religious  of 
this  Order  in  the  United  States,  192  of  whom  are  priests. 
They  are  divided  into  two  provinces,  viz.,  Saint  Augus¬ 
tine’s,  Provincial  at  Pittsburgh,  with  160  Religious  (ninety- 
five  priests)  and  Saint  Joseph’s  Province,  Provincial  at 
Detroit,  with  168  Religious  (seventy-eight  priests).  There 
are  fifteen  Capuchin  monasteries  and  the  Fathers  are  in 
charge  of  forty-three  parishes  with  sixty-two  mission 
stations.  The  Capuchins  also  conduct  five  scholasticates 
and  three  colleges  with  300  students.  Fourteen  Hospices 
are  also  under  their  charge.  They  are  represented  in  the 
Archdioceses  of  Baltimore,  Milwaukee,  New  York,  Oregon 
and  San  Francisco;  and  in  the  Dioceses  of  Baker  City, 
Lincoln,  Concordia,  Wichita,  La  Crosse,  Green  Bay,  De¬ 
troit,  Columbus,  Wheeling,  Harrisburg,  Newark  and 
Brooklyn. 

In  addition  to  these  two  provinces,  the  Province  of 
Ireland  maintains  a  mission  in  the  United  States  with 
headquarters  at  Saint  Mary’s  Church,  Ukiah,  California. 
There  are  nineteen  Fathers  and  five  brothers  on  this  mis¬ 
sion  and  they  are  at  work  in  the  Archdioceses  of  Oregon 
and  San  Francisco  and  in  the  Dioceses  of  Baker  City, 
Lincoln  and  Harrisburg. 

Space  permits  the  mention  of  only  a  few  of  the  Fran¬ 
ciscan  publications  in  the  United  States:  Der  Sendbote, 
Saint  AnJthomfs  Messenger ,  the  Sodalist,  Franciscan  Mis¬ 
sions  of  the  Southwest ,  the  Franciscan,  Saint  Anthonyrs 
Almanac,  the  Laurel,  the  Messenger  of  the  Holy  Childhood, 
Pilgrim  of  Palestine,  the  Anishinabe  Enamiad,  published 
in  Chippewa,  from  the  Fathers’  own  press  at  Harbor 
Springs,  Michigan. 

Each  province  of  the  three  families  maintains  a  mis¬ 
sion  band  of  from  six  to  twelve  Fathers  who  are  continually 
giving  parochial  missions. 

Summary:  About  2000  Franciscans  in  the  United 
States,  centred  in  fifty  monasteries  are  in  charge  of  some 

[113] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


165  parishes  and  over  500  missions  and  stations  where 
their  far-famed  work  among  the  Indians  continues  to  be 
a  source  of  consolation  to  the  Red  Man  and  a  source  of 
edification  to  his  white  brothers. 

Third  Order  Regular  of  Saint  Francis — (T.  O.  R.). 
We  cannot  pass  from  the  Franciscan  influence  without 
mentioning  the  work  of  the  Third  Order  Regular.  Though 
not  of  the  direct  family  of  Saint  Francis,  the  Third  Order 
bears  his  name  and  breathes  his  spirit.  About  eighty-five 
Religious  in  the  United  States  of  whom  thirty-three  are 
priests  form  the  Province  of  the  Sacred  Heart  of  Jesus 
(Provincial  House,  at  Loretto,  Pennsylvania).  These 
Fathers  conduct  establishments  in  the  Dioceses  of  Altoona, 
Grand  Island  and  Sioux  City.  The  Fathers  are  in  charge 
of  two  colleges  (400  students)  :  Saint  Francis  College, 
Loretto,  and  Trinity  College,  Sioux  City. 

Augustinvans — Hermits  of  Saint  Augustine — Austin 
Friars — (0.  S.  A.).  Prescinding  from  the  Discalced  Au- 
gustinians  (125  Religious)  and  the  Spanish  Congregation 
of  Augustinian  Recollects  (600  Religious),  the  Augustinian 
Order  consists  of  about  2400  Religious  following  the  Rule 
of  Saint  Augustine.  In  the  United  States  there  are  about 
325  Augustinians  of  whom  145  are  priests.  Their  work 
includes  teaching,  scientific  study,  pastoral  and  missionary 
labors.  They  are  represented  in  the  Archdioceses  of  Balti¬ 
more,  Boston,  Chicago,  New  York  and  Philadelphia,  and  in 
the  Dioceses  of  Albany,  Brooklyn,  Denver,  Detroit,  Ogdens- 
burg  and  Trenton. 

The  Augustinians  conduct  two  flourishing  colleges,  at 
Villanova,  Delaware  County,  Pennsylvania,  besides  the 
Monastery  of  Saint  Thomas  of  Villanova,  the  motherhouse 
of  the  order  in  the  United  States,  and  the  novitiate,  pro- 
fessorium  and  house  of  studies,  the  Fathers  conduct  the 
College  of  Villanova.  This  college  numbers  about  770 
attending  the  following  schools:  Liberal  Arts,  Arts  and 
Letters,  Philosophy,  Engineering  (Civil,  Electrical,  Me- 

[114] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


chanical,  Sanitary),  Business  Administration,  Pre-medical 
and  Preparatory.  In  Chicago,  the  Fathers  conduct  Saint 
Rita's  College.  This  college  maintains  classical,  commer¬ 
cial  and  high  school  courses.  The  registration  is  200. 
There  is  also  an  Augustinian  Academy  at  Tompkinsville, 
Staten  Island,  New  York.  Here  fifty  students  are  pre¬ 
paring  for  college  courses.  The  House  of  Postulants  of 
the  Order  is  also  situated  here. 

The  Augustinians  possess  in  the  dioceses  above  men¬ 
tioned  thirty-two  convents  and  houses.  Connected  with 
thirty  of  these  are  churches  and  parishes,  nineteen  of  which 
have  parochial  schools.  The  Fathers  also  attend  eleven 
missions  or  stations  with  churches.  The  glorious  record 
of  Augustinian  missionary  work  both  in  the  early  days  of 
our  own  country's  history  and  in  the  Philippine  Islands  is 
well  known  to  all  Americans. 

Carmelites — The  Carmelite  Order  is  made  up  of  two 
divisions:  the  Carmelites  of  Ancient  Observance  and  the 
Discalced  Carmelites  (Saint  Teresa's  reform).  There  are 
to-day  about  4800  Carmelites  of  whom  2800  are  calced  and 
2000  discalced.  Both  Orders  are  represented  in  the  United 
States. 

Calced  Carmelites — (O.  C.  C.).  This  order  is  repre¬ 
sented  by  the  American  Province  of  the  Most  Pure  Heart 
of  Mary,  with  Provincial's  residence  at  Englewood,  New 
Jersey,  Diocese  of  Newark.  The  novitiate  and  scholasticate 
of  the  province  are  at  Niagara  Falls,  Ontario.  The  Re¬ 
ligious  number  about  ninety  of  whom  fifty  are  priests. 
The  province  has  priories  in  the  Archdiocese  of  Chicago 
(and  Toronto)  and  in  the  Dioceses  of  Newark,  Pittsburgh, 
Altoona  and  Leavenworth.  In  Chicago  the  Carmelites 
conduct  Saint  Cyril  College,  a  classical  and  commercial 
high  school  with  230  students.  Twelve  parishes  are  in 
charge  of  the  Carmelites. 

In  addition  to  the  Province  of  the  Most  Pure  Heart 
of  Mary,  the  Irish  Province  of  Calced  Carmelites  is  repre- 

[115] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sented  in  the  Archdiocese  of  New  York.  Here  twelve 
Fathers  conduct  three  parishes  and  adjacent  missions. 
They  have  also  opened  a  small  school  at  Middletown,  New 
York. 

Discalced  Carmelites — (0.  C.  D.).  The  Discalced  Car¬ 
melites  of  the  Province  of  Ratisbon,  Bavaria,  have  a  novi¬ 
tiate  in  Milwaukee  and  conduct  parishes  in  that  archdio¬ 
cese.  There  are  twenty  Religious  of  whom  eleven  are 
priests.  The  Province  of  Catalonia,  Spain,  is  represented 
in  the  Diocese  of  Tucson.  Nine  priests  are  in  charge  of 
six  parishes  with  missions.  The  Province  of  Valencia, 
Spain,  is  represented  in  the  Diocese  of  Oklahoma.  Five 
priests  conduct  three  parishes  with  missions. 

Trinitarians — (0.  SS.  T.).  This  Order  now  numbers 
about  200  Religious.  The  Roman  province  has  founded 
four  establishments  in  the  United  States.  These  are  the 
four  Italian  parishes  at  Asbury  Park,  Long  Branch,  Red 
Bank,  Diocese  of  Trenton,  and  Bristol,  Pennsylvania, 
Archdiocese  of  Philadelphia. 

Servites — (0.  S.  M.).  This  Order  so  particularly  de¬ 
voted  to  the  Sorrows  of  Our  Blessed  Mother,  now  numbers 
about  1100  Religious.  There  are  100  Servites  in  the 
United  States,  of  whom  forty-five  are  priests.  The  Ameri¬ 
can  Province  has  its  Provincial  residence  in  Chicago  and 
extends  its  activities  into  the  Archdioceses  of  Chicago, 
Milwaukee,  St.  Louis  and  Oregon;  and  to  the  Dioceses 
of  Denver  and  Superior.  The  Novitiate  is  at  the  Monas¬ 
tery  of  Mount  Saint  Philip,  Granville,  Archdiocese  of  Mil¬ 
waukee.  The  Servites  are  in  charge  of  twelve  parishes 
with  about  twenty  attached  missions.  The  parishes  are 
English,  Polish,  Italian  and  German.  These  Fathers  also 
edit  the  Messenger  of  Our  Lady  of  Sorrows. 

Clerks  Regular 

Clerks  Regular  are  those  bodies  of  men  in  the  Church 
who  by  the  very  nature  of  their  Institute  unite  the  per- 

[116] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


fection  of  the  religious  state  to  the  priestly  office.  Though 
essentially  clerics  they  are  Religious  in  the  strictest  sense 
of  the  word.  The  Church  at  present  recognizes  the  exist¬ 
ence  of  eight  distinct  orders  of  Clerks  Regular.  Two  of 
these  Orders  are  represented  in  the  United  States : 
Theatines  and  Jesuits. 

Theatines — (0.  T.).  This  is  the  oldest  Order  of 
Clerks  and  numbers  at  present  about  300  Religious  divided 
into  a  Spanish  and  an  Italian  province.  The  Italian  Prov¬ 
ince  is  represented  in  the  United  States  in  the  Diocese  of 
Denver.  Six  Fathers  conduct  Mexican  churches  at 
Durango  and  Conejos,  Colorado.  Connected  with  these 
churches  are  twenty-four  missions.  The  zeal  of  the  Thea¬ 
tines  in  attending  these  missions  has  been  remarked  fre¬ 
quently  both  by  natives  and  tourists. 

Jesuits — Society  of  Jesus  (S.  J.).  There  are  in  the 
Church  to-day  close  to  18,000  Jesuits,  of  whom  nearly 
9000  are  priests.  The  Society  is  divided  into  six  Assist¬ 
ances;  Italian,  German,  French,  Spanish,  English  and 
American.  These  Assistancies  are  in  turn  subdivided  into 
thirty-one  provinces.  (Several  Vice-provinces  are  now  in 
state  of  adjustment.)  There  are  thirty-seven  Foreign 
Missions  located  in  all  parts  of  the  world.  Practically 
every  province  now  supports  and  supplies  one  or  more 
Foreign  Missions.  The  American  Assistancy  comprises 
four  provinces:  Maryland-New  York,  Missouri,  New  Or¬ 
leans  and  California.  In  the  four  provinces  in  the  United 
States  there  are  about  3000  Jesuits  of  whom  1300  are 
priests.  Jesuit  activity  extends  through  twelve  archdio¬ 
ceses  and  thirty-one  dioceses.  The  archdioceses  are  Balti¬ 
more,  Boston,  New  York,  Philadelphia,  New  Orleans, 
Santa  Fe,  St.  Louis,  Cincinnati,  Chicago,  Milwaukee, 
Oregon  and  San  Francisco.  The  dioceses  are  Spring- 
field,  Hartford,  Albany,  Buffalo,  Newark,  St.  Augustine, 
Savannah,  Mobile,  Alexandria,  Lafayette,  Galveston,  El 
Paso,  Denver,  Kansas  City,  Leavenworth,  Toledo,  Cleve- 

[117] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


land,  Detroit,  La  Crosse,  Winona,  Omaha,  Fargo,  Great 
Falls,  Helena,  Cheyenne,  Boise,  Baker  City,  Spokane, 
Seattle,  Monterey  and  Los  Angeles. 

The  work  of  the  Jesuits  in  the  United  States  may  be 
summarized  as  follows : 

(1).  Educational — The  “Directory  of  Catholic  Col¬ 
leges  and  Schools  for  1921”  (N.  C.  W.  C.)  lists  sixteen  Cath¬ 
olic  universities  in  the  United  States.  The  Jesuits  conduct 
eleven  of  these  universities:  Creighton  University,  Oma¬ 
ha,  Nebraska;  University  of  Detroit,  Detroit,  Michigan; 
Fordham  University,  New  York  City;  Georgetown  Uni¬ 
versity,  Washington,  District  of  Columbia;  Gonzaga  Uni¬ 
versity,  Spokane,  Washington;  Saint  John's  University, 
Toledo,  Ohio ;  St.  Louis  University,  St.  Louis,  Missouri ; 
Loyola  University,  Chicago,  Illinois;  Loyola  University, 
New  Orleans,  Louisiana;  Marquette  University,  Milwaukee, 
Wisconsin;  University  of  Santa  Clara,  Santa  Clara,  Cali¬ 
fornia.  Four  other  Jesuit  colleges  have  university  charters 
and  are  developing  post-graduate  work.  The  courses  of¬ 
fered  by  these  universities  are :  Law,  Medicine,  Dentistry, 
Engineering  (Civil,  Mechanical,  Electrical,  Chemical,  Sani¬ 
tary)  ,  Foreign  Service,  Trade  and  Banking,  Social  Service, 
Economics  and  Business  Administration,  Commerce  and 
Finance,  Journalism,  Pharmacy,  Oratory,  Architecture, 
Graduate  Classical  Courses,  Education,  Music,  Auto¬ 
mechanics,  Nurses'  Training  School. 

There  are  twenty-eight  Jesuit  colleges  in  the  United 
States,  all  having  classical  and  philosophical  courses  and 
some  including  scientific,  pre-medical  and  pre-law  courses. 
In  addition  to  the  colleges  connected  with  the  eleven  uni¬ 
versities  just  mentioned,  the  following  colleges  may  be 
noted :  Loyola,  Baltimore,  Brooklyn  College,  Canisius, 
Buffalo;  Saint  Joseph's,  Philadelphia;  Boston  College;  Holy 
Cross,  Worcester;  Saint  Xavier,  Cincinnati;  Saint  Ignatius, 
Cleveland;  Regis,  Denver;  Rockhurst,  Kansas  City;  Cam¬ 
pion,  Prairie  du  Chien ;  Saint  Mary's,  Kansas ;  Spring  Hill, 

[118] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


Mobile;  Sacred  Heart,  Tampa;  Loyola,  Los  Angeles;  Saint 
Ignatius,  San  Francisco;  Seattle  College,  Washington. 

There  are  forty-three  Jesuit  high  schools  in  the  United 
States  with  classical  and  scientific  courses.  Beside  the 
high  schools  connected  with  the  twenty-eight  colleges,  the 
most  important  separate  high  schools  are:  Saint  Francis 
Xavier’s,  Regis,  and  Loyola,  New  York  City;  Saint  Peter's, 
Jersey  City;  Gonzaga,  Washington,  District  of  Columbia; 
Immaculate  Conception,  New  Orleans;  Saint  John’s, 
Shreveport,  Louisiana;  Loyola,  Missoula,  Montana;  Saint 
Leo’s,  Tacoma,  Washington;  and  Marquette,  Yakima.  The 
student  body  of  the  Jesuit  universities  and  secondary 
schools  numbers  40,000. 

(2) .  Retreats  and  Missions — Each  province  main¬ 
tains  a  permanent  Mission  Band  of  from  twelve  to  twenty 
Fathers  who  are  continually  engaged  in  giving  parochial 
missions  in  their  respective  provinces. 

In  the  work  of  the  Jesuits  the  giving  of  Retreats  is 
second  only  to  that  of  education.  Each  year,  from  June  1 
to  October  1,  the  Fathers  give  about  800  Retreats  to  65,000 
exercitants.  Of  these  Retreats  about  fifty-five  are  given 
to  diocesan  clergy;  five  to  seminarians;  twenty-five  to  Re¬ 
ligious  men,  540  to  Religious  women  and  175  to  the 
laity. 

(3) .  Parochial  and  Missionary — The  Jesuits  conduct 
103  parishes  in  the  United  States.  Beside  this  parochial 
work  they  attend  a  chain  of  stations  and  outlying  missions 
numbering  close  to  400  centres,  located  throughout  the 
States  of  Washington,  Oregon,  Montana,  Idaho,  Wyoming, 
North  Dakota,  Southern  California,  New  Mexico,  Texas, 
Florida,  Alabama,  Georgia,  Louisiana  and  Southern  Mary¬ 
land. 

(4) .  Publications — The  leading  Jesuit  publications 
are:  America,  the  Catholic  Mind,  the  Messenger  of  the 
Sacred  Heart,  the  Queen's  Work,  and  El  Revista  Catolica. 

(5) .  Societies — The  Jesuits  direct  the  Apostleship  of 

[119] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Prayer  and  League  of  the  Sacred  Heart;  Sodalities  of  the 
Blessed  Virgin  Mary;  and  the  Bona  Mors  Society. 

General  Summary 

A  summary  of  the  foregoing  facts  shows  7900  men 
in  Religious  Orders  in  the  United  States.  Of  these  3825 
are  priests.  Immediately  the  first  and  fundamental  work 
of  the  Orders  becomes  evident — the  education  and  religious 
training  of  their  own  members.  Fully  forty  per  cent  of 
Order  men  are  in  the  novitiates  and  scholasticates  or  reli¬ 
gious  seminaries  of  their  respective  Orders.  In  the  cases 
of  the  Benedictines,  Dominicans,  Franciscans,  Augustin- 
ians  and  Jesuits,  this  work  assumes  gigantic  proportions. 
In  itself  it  is  a  great  educational  system  and  should  not 
be  lost  sight  of  in  the  general  estimate.  Without  the  solid 
training,  secular  and  religious,  that  the  Orders  are  im¬ 
parting  to  their  subjects  in  nearly  one  hundred  novitiates 
and  houses  of  studies  throughout  the  United  States,  we 
should  have  from  this  source  no  teachers,  no  priests,  no 
Religious.  Are  not  they  who  form  and  train  the  Builders 
of  a  Nation,  greater  Builders  themselves? 

With  this  thorough  preparation  as  a  groundwork,  the 
Orders  have  developed  a  system  of  secular  education  that 
now  amounts  to  150  schools,  secondary  and  higher,  with 
a  student  enrolment  of  nearly  50,000.  Scores  of  parochial 
schools,  located  in  districts  where,  as  yet,  there  are  prac¬ 
tically  no  secular  priests,  industrial  schools  for  Indians 
and  Negroes,  night-schools  for  busy  foreigners  of  fifteen 
different  nationalities,  are  operated  and  supervised  by  these 
same  Religious.  In  all  of  these  schools,  from  the  high¬ 
est  to  the  lowest,  character  formation  holds  the  place  of 
honor.  Are  not  they  who  mould  the  character  of  the  Na¬ 
tion's  citizens,  fashioning  the  very  backbone  of  the  perpe¬ 
tuity  of  that  Nation?  Are  not  they  who  would  set  the 
Nation  upon  rock,  the  wise  Builders  of  the  Nation? 

One  has  but  to  examine  detailed  diocesan  statistics  to 

[120] 


ACTIVITIES  OF  THE  RELIGIOUS  ORDERS 


be  reassured  that  there  is  much  pioneer  work  still  going 
on  in  the  United  States.  Indeed  it  is  not  principally  in  the 
550  parishes,  three-fourths  of  which  flourish  in  our  great 
cities  from  coast  to  coast,  that  the  Orders  find  an  outlet 
for  their  sacerdotal  and  apostolic  zeal,  though  these  fre¬ 
quently  furnish  a  surprisingly  arduous  apostolate.  It  is 
rather  in  the  pioneer  work  of  blazing  the  way  and  clearing 
the  ground  for  the  proper  setting-up  of  the  organized 
machinery  of  the  parish  and  the  diocese,  that,  even  at  this 
late  day,  the  Orders  are  leading  the  way.  Their  past 
pioneer  work  is  perpetuated  in  the  names  of  our  territories, 
rocks,  rivers,  towns  and  even  railroads.  Their  present 
pioneer  activities  are  crystallized  in  1270  missions  and 
stations.  Are  not  they  foremost  among  the  Builders,  who 
choose  the  site,  dig  the  ground,  and  lay  deep  the  foundation, 
which  later  will  support  the  structure  of  our  Christian 
Nation? 

Practically  all  the  Orders  in  the  United  States  except 
the  Benedictines  and  the  Jesuits  organize  and  direct  Third 
Orders  Secular.  The  Benedictines  have  a  similar  work  in 
the  direction  of  their  “Oblates,”  while  the  Jesuits  strive  to 
attain  the  same  end  through  their  Sodalities.  This  enor¬ 
mous  work  is  calculated  to  instil  into  the  Nation’s  sine  qua 
non, — the  Christian  Family,  the  very  highest  principles  of 
Christian  perfection,  as  far,  of  course,  as  is  compatible 
with  the  inviolable  rights,  sacred  obligations  and  indis¬ 
soluble  bonds  already  existing  in  the  conjugal-parental 
society.  Anyone  who  has  attempted  to  bring  into  exist¬ 
ence  a  moral  unit,  of  whatever  description,  and  then  so 
guard  that  moral  unit  that,  in  it,  the  process  of  growth 
shall  ever  exceed  that  of  decay,  will  appreciate  what  tre¬ 
mendous  labor  must  have  been  expended  in  bringing  the 
Third  Orders  to  their  present  healthy  condition.  Through 
the  Third  Orders  and  similar  Confraternities  the  very 
sinews  of  the  Nation  are  inoculated  with  the  spirit  of  the 
respective  Orders.  How  many  modern  builders  communi- 

[121] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


cate  to  others  the  little  secrets  of  their  own  success?  These 
Religious  Builders  have  done  it  and  the  Third  Order  is 
their  living  proof  that  they  build  not  for  themselves  but 
for  the  Nation  unto  God. 

In  this  enumeration  of  the  activities  of  the  Orders,  we 
have  not  mentioned  a  single  name.  Had  we  dared  to  do 
so  we  should  have  done  untold  injury  to  those  whose  work 
we  are  attempting  to  recognize.  They,  these  7900,  know 
better  than  anyone  else  that  it  is  not  the  man  but  the 
Religious  that  is  doing  the  work.  It  is  the  Religious  that 
labors  from  a  motive  of  love,  love  of  God,  not  love  of  self. 
It  is  the  Religious,  not  the  man,  that  is  trying  to  perfect 
himself  through  this  love  of  God,  and  the  strongest  proof 
that  his  aim  in  life  is  not  a  selfish  one  is  found  in  the  fact 
that  in  striving  to  attain  his  end,  the  Religious  has  civilized 
Europe  and  built  her  nations.  In  the  same  way  the  Re¬ 
ligious  is  to-day  one  of  the  chief  Builders  of  Our  Nation. 


[122] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


Reverend  William  D.  O’Brien,  LL.  D. 

HE  story  of  the  inception  and  growth  of  the 


Catholic  Church  Extension  Society  will  remain  for 


all  time  one  of  the  romances  of  the  progress  of 


the  American  Church  in  the  early  days  of  the  twentieth 
century.  The  need  of  such  an  organization  had  been  felt 
and  the  lack  of  it  deplored  while  the  outposts  of  the  Church 
were  left  to  fight  their  battles  alone  in  the  out-of-the-way 
places.  It  needed  some  one  with  vision  and  courage  to 
make  a  start  along  the  lines  of  the  Society.  The  initiative 
was  left  to  an  almost  unknown  priest  in  Michigan.  The 
idea  which  inspired  him  was  so  fundamental  and  far- 
reaching  that  the  movement  he  inaugurated  in  compara¬ 
tive  obscurity  was  immediately  successful  and  became  of 
national  significance  within  a  few  years.  It  gave  birth, 
too,  to  a  similar  movement  in  Canada,  where  there  is  now 
a  flourishing  Catholic  Church  Extension  Society  working 
independently  of  the  American  organization,  but  on  lines 
identical  with  those  which  guide  the  latter.  Other 
countries  outside  the  Western  Continent  also  are  consider¬ 
ing  the  Extension  idea. 

Father  Francis  C.  Kelley,  founder  of  the  Society  and 
its  president  from  its  inception  to  the  present  time,  was 
pastor  of  the  farmer  parish  of  Lapeer,  Michigan.  In  order 
to  assist  his  missions,  he  found  it  necessary  to  lecture. 
His  travels  on  the  lyceum  circuit  took  him  into  many 
poor  parishes  in  the  West  and  South,  and  he  saw  that 
hundreds  of  American  priests  labored  under  difficulties  as 
great  as  or  greater  than  those  he  encountered  in  his  own 
parish  in  Lapeer.  He  found  not  only  that  clergy  were 


[123] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


suffering  unnecessary  hardships  because  there  was  no  one 
to  plead  their  cause,  but  also  that  the  Church  was  actually 
being  hampered  in  its  progress  for  the  want  of  a  coopera¬ 
tive  effort  between  the  Catholics  in  the  settled  and  those 
in  the  unsettled  places.  Father  Kelley,  in  an  effort  to 
place  the  situation  before  the  clergy  of  the  United  States, 
wrote  an  article  in  the  Ecclesiastical  Review.  It  attracted 
the  attention  of  the  Hierarchy,  one  member  of  which,  the 
late  Bishop  Hennessy,  of  Wichita,  Kansas,  suggested  that 
Father  Kelley  should  himself  take  in  hand  the  inauguration 
of  a  society  such  as  that  which  he  had  proposed  for  the 
support  and  furtherance  of  the  home  missions. 

Father  Kelley  found  a  willing  patron  in  the  late  Arch¬ 
bishop  Quigley,  of  Chicago,  at  whose  residence  on  October 
18,  1905,  two  archbishops,  two  bishops,  nine  priests  and 
six  laymen  met  to  form  the  organization  which  has  since 
grown  to  such  magnificent  proportions.  These  nineteen 
men  had  nothing  but  the  will  to  achieve,  when  they  em¬ 
barked  upon  their  mission,  which  soon  attracted  the  atten¬ 
tion  of  the  Catholics  of  the  country.  They  elected  a  few 
officers,  to  whom  they  entrusted  the  task  of  begging. 
Father  Kelley  tells  of  an  encounter  he  had  on  his  way 
home  from  the  meeting,  with  a  newsboy  who  contributed 
the  first  dollar  to  the  Society’s  funds.  The  actual  bill 
(in  exchange  for  which  Father  Kelley  paid  into  the 
treasury  a  dollar  of  his  own)  is  enclosed  in  a  frame,  which 
stands  on  the  president’s  desk. 

Objects  of  the  Society:  The  objects  of  the  Society 
were  declared  as  follows:  “To  foster  and  extend  the 
Catholic  Faith;  to  develop  the  missionary  spirit  in  the 
clergy  and  people;  to  assist  in  the  erection  of  parish  build¬ 
ings  for  needy  places;  to  contribute  to  the  support  of 
priests  living  in  out-of-the-way  localities  and  poverty- 
stricken  districts;  to  extend  the  comforts  of  religion  to 
pioneers;  to  supply  altar  plate  and  vestments  for  poor 
missions;  to  circulate  Catholic  literature;  to  educate  or 

[124] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 

assist  in  the  education  of  students  who  intend  becoming 
missionary  priests;  to  direct  Catholic  colonists  to  suitable 
localities.” 

Pontifical  Approval:  During  the  first  year  the  work 
of  the  Society  was  conducted  in  Father  Kelley's  rectory. 
But  its  establishment  was  so  soon  justified  by  the  public’s 
generous  recognition,  that  at  the  second  meeting  it  was 
decided  to  establish  headquarters  in  Chicago,  where  its 
offices  would  be  more  readily  available  and  where  the 
Society  would  gain  more  attention  as  a  national  organiza¬ 
tion.  At  Archbishop  Quigley’s  request  the  president  was 
released  from  parochial  duties  to  give  his  time  and  atten¬ 
tion  exclusively  to  the  new  movement.  The  second  year 
also  saw  the  establishment  of  Extension  Magazine ,  It  was 
at  first  published  as  a  quarterly,  but,  encouraged  by  its 
welcome,  it  developed  into  a  monthly.  Guided  by  Father 
Kelley,  Extension  Magazine  has  been  preaching  the  cause 
of  home  missions  fifteen  years  and  is  now  regarded  as  the 
“soul  of  the  Society.” 

The  attention  of  the  Holy  See  was  soon  directed 
toward  the  Catholic  Church  Extension  Society,  and  less 
than  two  years  after  it  had  begun  its  labors,  its  chancellor, 
Archbishop  Quigley,  received  the  following  letter  (dated 
June  7,  1907)  from  Pope  Pius  X,  granting  extraordinary 
spiritual  privileges  to  all  who  should  cooperate  with  it: 

This  work,  which  you  have  so  earnestly  undertaken,  is 
one  than  which  there  is  none  more  worthy  of  men  eager  to 
promote  the  divine  glory.  We  also  see  that  the  work  is 
most  opportune  in  a  country  where,  owing  to  the  multitudes 
of  immigrants  of  various  nationalities,  a  great  and  extending 
field  lies  open  for  the  upbuilding  of  the  Kingdom  of  God.  And 
the  more  so  as  the  endeavors  of  associations  hostile  to  the 
Catholic  name  are  so  active  and  so  effective  and  so  wide¬ 
spread.  This  hostile  influence,  unless  coped  with  unceasingly 
and  prudently,  will  do  no  little  harm,  especially  among  the 
simple  folk  or  rural  districts,  to  the  happy  growth  of  the 
Church  in  America,  which  we  have  grounds  to  look  for.  To 
this  end  your  efforts,  with  the  help  of  divine  Providence,  are 
directed.  For  you  not  only  seek  to  win  to  Christ  those  who, 
through  error  or  ignorance,  stray  farther  and  farther  from 

[  125] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Him,  but  at  the  same  time  you  also  devote,  and  justly,  too, 
your  chief  care  to  all  those  of  the  Catholic  fold  who,  deprived 
of  the  ministry  of  priests  and  encompassed  by  the  snares  of 
enemies,  run  the  risk  of  losing  their  Faith.  We  are  much 
pleased  with  the  method  and  means  you  seek  to  employ 
for  the  furtherance  of  your  Society  and  for  the  acquisition 
of  new  members  and  helpers  *  *  * 

What  is  marvelous  is  the  readiness  and  liberality  with 
which  your  wishes  are  seconded  by  the  good-will  and  con¬ 
tributions  of  the  faithful.  To  such  an  extent  and  in  so  short 
a  time  has  your  undertaking  succeeded  by  the  divine  favor, 
that  it  could  not  have  enjoyed  greater  favor  and  success. 
From  this  auspicious  beginning,  it  is  not  difficult  to  con¬ 
jecture  what  progress  is  in  store  for  it. 

We  have  good  reason,  therefore,  to  commend  your  salu¬ 
tary  industry  and  to  heartily  congratulate  you  on  the  prog¬ 
ress  of  your  labors.  Moreover,  we  have  determined  to 
grant  you,  as  you  request,  the  support  of  our  authority,  in 
order  that  the  work  happily  begun  may  be  prosecuted  with 
greater  alacrity,  and  that  many  of  the  faithful  may  be  in¬ 
duced  to  cooperate  therein. 

Wherefore,  by  these  presents,  we  approve  and  ratify 
your  Society  and  grant  the  subjoined  indulgences: 

1.  St.  Philip  Neri  shall  be  the  Heavenly  patron  of  the 
Society. 

2.  A  plenary  indulgence  to  each  member  on  the  day  of 
admission,  on  the  feasts  of  St.  Philip  Neri,  St.  Francis  of 
Sales,  St.  Rose  of  Lima,  the  Holy  Apostles  and  at  the  hour 
of  death. 

3.  To  every  member  of  the  Society  an  indulgence  of 
seven  years  and  seven  quarantines  for  every  good  work  done 
in  the  interests  of  the  Society. 

4.  An  indulgence  of  300  days  to  all  the  members  as 
often  as  they  piously  recite  the  formula:  “St.  Philip,  pray  for 
us.” 

5.  The  above  indulgences,  plenary  and  partial,  may  be 
applied  to  the  souls  in  Purgatory. 

6.  Priests  who  are  moderators  or  directors  of  the 
Society  may  enjoy  a  privileged  altar  three  times  a  week; 
founders  and  life  members,  six  times  a  week. 

These  privileges  by  us  conceded,  we  wish  to  be  perpetual, 
all  things  to  the  contrary  notwithstanding.  Although  the 
assistance  of  divine  grace  cannot  be  wanting  to  those  who, 
like  yourself,  thus  labor  for  religion  and  the  good  of  souls, 
nevertheless,  we  earnestly  pray  that  the  graces  of  God  may 
flow  down  upon  you  in  great  abundance.  As  an  earnest  of 
these  and  as  a  token  of  our  special  goodwill  to  you,  Vener¬ 
able  Brother,  and  to  the  rest  of  our  Venerable  Brethren  and 
beloved  sons,  who,  together  with  you,  direct  the  Society,  and 
likewise  to  all  those  who  are  or  shall  become  members  or 
promoters  of  this  Society,  we  most  lovingly  impart  our 
Apostolic  Benediction. 


[  126] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


Given  at  Rome,  St.  Peter's,  the  seventh  day  of  June, 
the  Feast  of  the  Most  Sacred  Heart  of  Jesus,  in  the  year 
1907,  the  fourth  of  our  Pontificate. 

Pius  PP.  X. 

The  continued  growth  of  the  Society  necessitated 
several  changes  of  location  within  the  City  of  Chicago, 
the  latest  removal  being  that  to  the  Le  Moyne  Building, 
180  North  Wabash  Avenue,  where  the  various  depart¬ 
ments,  formerly  separated  as  they  developed  on  account  of 
the  exigencies  of  office  space,  were  satisfactorily  brought 
together  under  one  roof. 

Further  Pontifical  approval  came  in  the  form  of  an 
Apostolic  Brief,  dated  June  9,  1910,  addressed  to  the  Arch¬ 
bishop  of  Chicago.  It  showed  increased  solicitude  for  the 
Society  by  erecting  it  into  a  canonical  institution  and 
assumed  the  particular  care  of  it  to  the  Holy  Father  him¬ 
self,  through  the  appointment  of  a  Cardinal  Protector. 
The  Brief  fixed  the  Society’s  headquarters,  appointed  the 
Archbishop  of  Chicago  ex  officio  chancellor,  and  showed 
such  vigilance  over  the  work  as  to  reserve  to  the  Pope 
himself  the  appointment  of  the  president,  who  henceforth 
must  be  named  by  the  Holy  See  every  five  years. 

Additional  commendation  came  from  Rome  in  the 
form  of  a  letter,  dated  April  12,  1919,  from  Cardinal  Gas- 
parri,  Cardinal  Secretary  of  State.  The  communication 
acknowledged  the  receipt  of  a  report  of  the  Society’s  work 
during  the  twelve  years  of  its  existence,  submitted  by  the 
president,  the  Right  Reverend  Monsignor  F.  C.  Kelley, 
who  had  been  created  a  Protonotary  Apostolic.  In  part 
the  letter  says: 

The  august  Pontiff  to  whom  (the  report)  brought  the 
greatest  pleasure  to  read  and  find  again,  one  by  one,  in  that 
diligent  report,  arranged  and  illustrated,  the  works  which  he 
already  knew  by  report  were  providentially  flourishing  in 
your  republic  under  the  auspices  of  the  above  mentioned 
Society,  deigned  on  the  occasion  to  express,  in  terms  of  the 
highest  praise,  his  sovereign  satisfaction  for  the  truly  con¬ 
soling  development  which  the  works  themselves  have 

[127] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


assumed  in  the  course  of  such  a  few  years,  by  the  aid  of 
divine  favor  *  *  *  The  august  Pontiff,  desiring  to  give  to 
your  Society  a  new  mark  of  his  particular  consideration  and 
esteem,  and  at  the  same  time  a  formal  recognition  of  its 
good  work,  has  been  pleased  to  grant  that,  from  this  date  on, 
it  may  use  in  its  acts  and  its  distinctive  and  official  emblem, 
the  Papal  insignia — the  Tiara  surmounting  the  two  Keys. 

From  an  early  date  in  the  Society’s  history  to  1921, 
Monsignor  Kelley’s  chief  assistant  in  the  work  was  the 
Right  Reverend  E.  B.  Ledvina,  who  was  raised  to  the 
Episcopacy  in  that  year  and  assigned  to  the  See  of  Corpus 
Christi,  Texas.  His  successor  in  the  office  of  first  vice- 
president  and  general  secretary  is  the  present  writer,  who 
has  been  connected  with  the  Society,  in  various  capacities, 
during  the  past  fifteen  years. 

So  much  for  the  commencement  and  development  of 
the  Society.  Following  is  presented  a  description  of  its 
methods  and  a  statistical  record  of  its  work ;  together  with 
some  data  in  support  of  its  plea  for  future  support  on  a’ 
scale  even  greater  than  that  which  has  been  extended  to 
it  in  the  past. 

Government :  The  Society  is  governed  by  its  chan¬ 
cellor,  who  is  always  the  Archbishop  of  Chicago,  by  virtue 
of  the  appointment  of  the  Holy  See ;  Most  Reverend  George 
W.  Mundelein  being  the  present  incumbent.  A  board  of 
governors,  consisting  of  members  of  the  Hierarchy,  priests 
and  laymen,  meets  annually  in  November  to  review  the 
Society’s  work  and  to  outline  its  policies  for  the  ensuing 
year.  Any  member  of  the  Hierarchy  is  eligible  for  a 
position  on  the  board  upon  application.  The  priests  and 
laity  are  selected  to  represent  various  sections  of  the 
country.  Any  layman  may  be  a  member  of  the  board  by 
becoming  a  founder.  At  the  annual  meeting  of  the  board 
an  executive  committee  is  elected,  consisting  of  the  chan¬ 
cellor  and  the  president  (who  are  ex  officio  members)  a 
bishop  and  four  business  men.  This  committee  alone  has 
the  power  of  giving  out  the  funds  of  the  Society.  None 

[128] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


of  the  members  of  the  board  or  of  the  executive  committee 
receives  remuneration  for  his  services. 

The  immediate  direction  of  the  Society  and  of  Exten¬ 
sion  Magazine  is  in  the  hands  of  the  president,  who  is 
assisted  in  the  various  departments  by  priests  and  laymen. 
The  books  of  the  organization  and  of  the  magazine  are 
audited  quarterly  by  a  certified  public  accountant  and 
annually  by  an  auditing  committee.  Both  report  directly 
to  the  board  of  governors.  The  treasurer  is  the  president 
of  one  of  the  largest  banks  in  the  country  and  countersigns 
even  the  smallest  outgoing  check. 

Memberships:  Founders  of  Extension  Society  are 
those  who  contribute  $5,000  either  in  cash  or  during  a 
period  of  ten  years  at  the  rate  of  $500  per  year.  Gentle¬ 
men  who  become  founders  during  their  lifetime  are  in¬ 
vited  to  be  members  of  the  board  of  governors. 

Life  members  are  those  who  give  $1,000  either  in 
cash  or  in  ten  annual  payments  of  $100.  Founderships 
and  life  memberships  may  be  established  through  wills 
or  in  the  name  of  a  deceased  relative. 

Annual  members  contribute  ten  dollars  per  year. 

Subscribing  members  subscribe  to  Extension  Maga¬ 
zine ,  the  profits  from  which  are  used  for  the  general  pur¬ 
poses  of  the  Society. 

Besides  the  spiritual  favors  granted  by  the  Holy  See, 
those  who  aid  in  the  work  of  Church  Extension  share  in 
all  the  good  done  by  the  missions  and  missionaries  assisted. 
The  Society  has  1,000  Masses  offered  each  year  for  the 
spiritual  welfare  of  its  members,  living  and  dead. 

Work  Accomplished:  Chapel  Building:  At  the  be¬ 
ginning  of  the  Society  the  fact  was  brought  home  to  its 
directors  that  seven  out  of  ten  of  the  centers  of  population 
in  the  United  States  were  without  churches.  One  of  the 
first  efforts  was  to  meet  this  need.  Plans  were  devised  by 
which  missionary  priests  building  mission  chapels  were 
assisted.  When  the  definite  need  of  a  mission  was  called 

[129] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


to  the  attention  of  the  Society,  an  application  blank  was 
sent  to  the  pastor,  who  was  asked  to  specify  his  building 
plans.  If  the  proposal  aimed  at  a  church  costing  more 
than  $5,000,  the  mission  was  deemed  to  be  beyond  the 
need  of  assistance  from  Extension  Society.  No  applica¬ 
tion  was  considered  without  the  endorsement  of  the  ordi¬ 
nary  of  the  diocese  from  which  it  came.  Appeals  were 
constantly  made  through  Extension  Magazine  for  sums  of 
$500  to  assist  in  the  building  of  little  chapels.  The  idea 
took  hold  quickly,  and  chapels  began  to  grow  up  in  isolated 
communities  where,  without  the  proper  encouragement  and 
assistance,  they  might  never  have  been  erected.  From  its 
foundation  in  1905  to  the  close  of  the  fiscal  year  of  1921, 
Extension  Society  had  assisted  in  the  building  of  2,074 
churches,  schools  and  priests'  houses. 

The  remarkable  manner  in  which  the  Society  gained 
an  early  footing  and  maintained  it  is  evidenced  by  the  fol¬ 
lowing  totals  of  church  buildings  erected  in  succeeding 
years : 


1906 . 

.  36 

1915. 

.  153 

1907 . 

.  58 

1916. 

.  200 

1908 . 

.  54 

1917. 

.  215 

1909 . 

.  115 

1918. 

.  139 

1910 . 

.  114 

1919. 

.  162 

1911 . 

.  140 

1920. 

.  142 

1912 . 

.  136 

1921 

(incomplete)  62 

1913 . 

.  175 

1914 . 

.  173 

total  2,074 

The  above  totals  are  based  upon  the  date  of  payment, 
i.  e.,  the  date  upon  which  the  Society’s  check  was  drawn, 
which  is  invariably  after  the  roof  has  been  placed  upon 
the  new  structure.  During  many  years  Extension  Society 
has  been  responsible  for  more  than  half  of  the  new 
churches  erected  in  the  United  States,  in  addition  to 
having  aided  in  the  construction  of  many  schools  and 
priests’  houses,  and  also  church  edifices  in  Alaska,  the 
Philippines,  Porto  Rico  and  Canada. 

The  following  table  shows  the  yearly  percentage  of 

[  130  ] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


churches  thus  aided.  It  is  a  record  of  Extension’s  in¬ 
creasing  significance  in  American  Church  organization. 
The  “peak”  of  its  usefulness  as  a  church  builder  was 
reached  in  1919,  when,  as  the  table  shows,  the  remarkable 
proportion  of  eighty-eight  and  four  hundredth  per  cent,  of 
Catholic  churches  erected  in  this  country  during  that  year 
was  due  to  the  Society. 


1909 . 

.  40.92 

1915 . 

.  75.78 

1910 . 

.  44.36 

1916 . 

.  56.00 

1911 . 

.  29.29 

1917 . 

.  72.39 

1912 . 

.  36.46 

1918 . 

.  77.22 

1913 . 

.  51.62 

1919 . 

.  88.04 

1914 . 

.  55.80 

From  1909  to  1919  inclusive,  3,258  Catholic  churches 
were  erected  in  the  United  States,  Extension  Society  being 
responsible  for  1,722,  or  fifty- two  and  eighty-five 
hundredth  per  cent,  of  the  total. 

There  is  an  interesting  fact  arising  out  of  the  Society’s 
benefactions.  A  plan  to  aid  in  the  erection  of  a  building, 
instead  of  undertaking  the  whole  burden,  was  adopted. 
This  policy  leaves  the  local  congregations  with  a  feeling  of 
independence  and  responsibility  and  the  gift  fosters  their 
own  generosity.  In  most  cases  the  projects  would  not  have 
been  contemplated  without  the  help  proferred  by  Exten¬ 
sion.  In  the  building  of  the  2,074  churches,  etc.,  aided  by 
the  Society,  the  division  of  the  burden  was  as  follows : 

Extension  Society .  $1,255,599.03 

Local  contribution .  3,766,797.09 

The  sum  of  these  two  totals  represents,  therefore,  the 
contribution  to  church  building  influenced  by  the  Society 
during  the  past  sixteen  years. 

The  total  of  2,074  church  buildings  erected  by  Exten¬ 
sion’s  help  is  composed  as  follows:  Churches,  1,932; 
Schools  and  convents  for  teaching  Sisters,  98;  Priests’ 
houses,  44. 

The  need  of  these  buildings  is  strikingly  evidenced  by 

[131] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  size  of  the  groups  which  they  serve.  The  figures  given 
by  the  local  missionaries  of  the  number  of  known  Catholics 
in  the  area  for  which  the  church  was  required,  show  that 
each  church  served  an  average  of  236  persons  at  the  time 
of  its  erection.  The  total  number  of  Catholics  who  now 
have  facilities  for  Mass  and  who  otherwise  would  be  with¬ 
out  the  ministrations  of  a  priest  and  might  ultimately  have 
lost  the  faith,  is  about  454,536.  The  accretions  which  must 
have  flowed  to  the  Church  as  the  result  of  this  widespread 
building  activity  are  incalculable.  Extension  Society  has, 
therefore,  been  of  vast  importance  in  the  upbuilding  of  the 
Church  in  America. 

The  benefactions  of  the  Society  have  been  nation-wide 
in  their  distribution.  In  forty-three  States,  churches  and 
church  buildings  have  been  erected  through  its  assistance, 
and  material  assistance  has  been  rendered  to  missions  in 
each  of  the  other  States.  Hence,  there  is  no  part  of  the 
country  which  has  not  benefited  through  aid  rendered  by 
the  Society.  The  bulk  of  the  benefactions  have,  of  course, 
gone  where  the  need  is  greatest,  to  the  West  and  South. 

The  following  is  a  list  of  the  States  aided  by  the 
Society  in  the  erection  of  churches: 


Texas  . 313 

South  Dakota  . 162 

Louisiana  . 116 

New  Mexico  . 116 

Oregon  . 109 

Minnesota  . 106 

Montana  . 101 

Wisconsin  .  88 

North  Dakota  .  74 

Oklahoma  .  64 

Washington  .  64 

Mississippi  .  57 

Colorado  .  51 

Florida  .  51 

Idaho  .  51 

Kansas  .  47 

Arizona  . 44 

Arkansas  .  39 

North  Carolina  .  38 

Nebraska  . 37 


[132] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


Illinois  . . 

...35 

Michigan  . 

...25 

Alabama  . . 

...23 

South  Carolina . . 

...23 

Wyoming  . 

...23 

Indiana  . 

...17 

Virginia  . 

...17 

California  . . 

...16 

Maryland  . 

. ..  11 

Missouri  . 

...11 

New  Jersey  . 

...11 

Tennessee  . 

...11 

Georgia  . 

...10 

Pennsylvania  . 

...  8 

Nevada  . 

...  6 

New  Hampshire  . . . . 

...  6 

Iowa  . 

...  5 

Kentucky  . 

...  5 

West  Virginia  . . 

...  5 

Delaware  . . 

...  4 

New  York  . 

...  3 

Utah  . 

. . .  3 

Ohio  . 

...  1 

Philippines  . 

...29 

Alaska  . . 

...22 

Porto  Rico  . 

...  8 

Canada  . 

...  8 

total 

2,074 

The  Society  has  preserved  in  its  files  a  record  of  all 
assistance  rendered  in  church  construction  and  this  is 
available  to  those  who  may  be  interested  in  it.  It  will 
gladly  assist  to  the  limit  of  its  ability  any  missionary  who 
contemplates  building  a  chapel  in  a  community  which  has 
prospects  of  development. 

Collections:  Unlike  a  number  of  other  charitable 
societies,  Extension  has  no  local  branches  properly  so 
called.  It  does  not,  in  other  words,  collect  its  funds  by 
the  taking  of  a  regular  toll.  By  various  means  it  appeals 
to  Catholics  whose  interest  in  home  missions  has  been 
awakened  by  its  magazine.  It  requests  both  “designated 
gifts”  and  contributions  to  the  “general  fund,”  from  which 
the  board  makes  allotments  as  the  needs  arise.  The 
largest  individual  contribution  was  $100,000,  which  ap- 

[133] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


pears  in  the  total  for  1911.  The  Society's  record  as  a  col¬ 
lecting  agency  is  set  forth  in  the  following  table : 


1905  . $  1,934.00 

1906  .  34,080.79 

1907  .  41,338.93 

1908  .  75,481.64 

1909  .  121,809.16 

1910  .  176,395.20 

1911  .  307,967.15 

1912  .  268,984.13 

1913  .  282,879.87 


1914  . $265,531.08 

1915  .  335,899.58 

1916  .  343,921.30 

1917  .  384,316.97 

1918  .  465,350.53 

1919  .  530,701.62 

1920  .  575,561.18 


Annuities:  One  of  the  features  of  the  Extension  work 


is  an  arrangement  for  receiving  large  donations  and  allow¬ 
ing  the  income  to  be  retained  by  the  donor  during  his  or 
her  lifetime.  An  agreement  has  been  made  with  a  long- 
established  trust  company,  whereby  funds  or  securities  are 
placed  in  its  care  with  the  provision  that  the  interest  be 
forwarded  to  the  donor  during  his  or  her  lifetime,  the 
principal  becoming  at  death  the  property  of  Extension 
Society.  Such  a  proceeding  obviates  the  difficulties  which 
occasionally  arise  from  bequests. 

Wills:  The  Society  recommends  the  use  of  the  fol¬ 
lowing  form  in  the  drawing  up  of  wills  in  favor  of  Exten¬ 
sion:  “I  give  and  bequeath  to  the  Catholic  Church  Exten¬ 
sion  Society  of  the  United  States  of  America,  an  institution 

incorporated  under  the  laws  of  Illinois,  the  sum  of  $ - .” 

All  money  received  from  wills  is  used  for  the  general 
purposes,  such  as  chapel  building,  assisting  mission  schools, 
education  of  students  for  the  priesthood  and  aiding  mis¬ 
sionary  bishops,  unless  it  is  definitely  specified  otherwise 
by  the  testator. 

Mass  Intentions :  Scarcely  had  the  Society  com¬ 
menced  to  function  when  hundreds  of  priests  began  to  re¬ 
quest  Mass  intentions.  In  most  of  the  missionary  dis¬ 
tricts,  even  in  our  own  country,  almost  the  only  means  of 
subsistence  afforded  the  pastors  are  such  offerings.  The 
priests  of  the  larger  cities  were  asked  to  take  care  of  their 
less  fortunate  brothers  of  the  clergy.  The  response  was 

[134] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


immediate,  and  the  Mass  intention  department  of  the 
Society  grew  rapidly.  Ten  years  ago  the  Mass  intentions 
which  passed  through  the  Society  totalled  about  $20,000. 
The  totals  for  the  past  few  years  are : 

1918 . $107,340  1919 . $240,164 

1920 .  179,371  1921 .  147,044 

The  intention  department  is  conducted  without  profit.  No 
priest  or  bishop  benefiting  by  it  has  ever  been  asked  to 
return  any  portion  of  the  stipends  sent  to  him.  All  Mass 
intentions  are  now  sent  out  to  bishops  of  dioceses,  or  pro¬ 
vincials  of  communities,  who  in  turn  distribute  them  to  the 
needy  priests  under  their  jurisdiction.  The  bulk  of  those 
handled  by  the  Society  are  the  surplus  of  the  clergy  in  the 
populous  centers.  Application  for  Mass  intentions  made 
by  a  missionary  priest  must  come  through  the  bishop  of 
the  diocese  in  which  he  labors. 

Church  Goods:  The  Society  soon  discovered  that 
helping  to  build  missionary  churches  brought  with  it  other 
obligations.  Applications  for  vestments,  altar  plate  and 
church  furnishings  of  all  kinds  were  soon  forthcoming. 
Appeals  were  made  to  the  pastors  of  the  larger  churches 
to  send  their  discarded  church  requisites  to  the  Society,  so 
that  they  might  be  distributed  to  the  poorer  places.  The 
results  were  tremendous.  Extension’s  “church  goods” 
room  was  soon  stacked  with  vestments  that  had  lain  neg¬ 
lected  for  years;  with  chalices  and  ciboria  that  seemed 
to  have  outlived  their  usefulness.  Repairing  and  regild¬ 
ing  made  the  latter  again  serviceable.  The  valuation  of 
the  church  goods  sent  out  during  the  fiscal  year  ending  in 
1921  is  given  in  the  Society’s  report  as  $25,000,  while  near¬ 
ly  $15,000  was  spent  in  purchasing  new  material.  There 
is  no  article  of  Catholic  ceremonial  or  devotional  use  that 
cannot  be  placed  to  advantage  in  some  needy  mission. 
Even  the  beads  and  prayer-books  left  in  the  vestry  have 
been  welcomed  in  the  Philippine  Islands;  and  discarded 
pews,  surplus  confessionals,  old  sanctuary  rails,  altars, 

[135] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sanctuary  lamps,  stained  glass  windows,  vestments  of  all 
kinds  and  tarnished  altar  plate  are  among  the  things  for 
which  there  is  a  constant  demand  from  poor  priests  who 
are  blazing  the  trail  for  the  Church.  Where  possible,  ship¬ 
ping  directions  are  given,  so  that  the  cost  of  transporta¬ 
tion  may  be  minimized,  the  Society  offering  to  pay  the 
freight  charges  if  the  donor  prefers  not  to  do  so.  The 
missionaries  receiving  the  church  goods  are  never  asked 
to  bear  the  cost  of  shipment. 

A  missionary  Mass  outfit  was  designed  for  the  con¬ 
venient  use  of  the  priest  “on  the  road.”  It  is  compact 
and  complete  and  costs  $150.  There  are  always  on  hand 
numerous  applications  for  this  outfit  and  they  are  filled  as 
donations  are  received  for  that  purpose.  The  carrying 
case  measures  only  sixteen  inches  by  thirteen  inches  by 
seven  and  one-half  inches  and  contains  chalice  and  paten, 
ciborium,  two  reversible  chasuables  (white  and  red  and 
violet  and  black),  chasuable  (green),  linen  alb,  cincture, 
three  amices,  three  purificators,  three  corporals,  two  palls, 
three  finger  towels,  set  of  altar-cloths,  folding  altar-board 
with  stone,  covered  wine  bottle,  altar  bell,  two  candle  sock¬ 
ets,  crucifix,  two  wax  candles,  missal,  folding  missal  stand, 
cruets  and  plate,  altar  cards,  card  with  prayers  after  Mass, 
card  with  Manner  of  Serving  Mass,  confessional  stole, 
prayer  book  (“Key  of  Heaven”),  priest’s  ritual,  altar  bread 
box,  leather  match-box  cover  and  a  box  of  safety  matches. 

The  church  goods  department  has  popularized  gifts  to 
missionary  priests  by  the  wide  dissemination  of  the  fol¬ 
lowing  list  of  “ways  in  which  the  missionary  may  be 
helped,”  showing  a  wide  range  of  gifts: 

$1000  will  ensure  the  erection  of  a  mission  school. 

500  will  help  toward  the  erection  of  a  mission  chapel. 

200  will  pay  one  year’s  salary  for  a  school  teacher  in  the 
average  poor  mission. 

150  will  buy  a  missionary  Mass  kit  containing  every¬ 
thing  necessary  for  offering  Mass. 

[136] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


70  will  buy  a  neat  altar  on  which  to  offer  the  Divine 
Mysteries. 

50  will  support  a  priest  on  the  missions  one  month. 

40  will  buy  a  statue. 

30  will  buy  an  ostensorium  or  a  cope  for  Benediction, 

25  will  buy  a  chalice  and  paten  or  a  ciborium. 

20  will  buy  a  vestment,  any  color. 

18  will  buy  a  set  of  Stations  of  the  Cross,  six  brass 
candlesticks  and  crucifix  or  a  sanctuary  lamp. 

15  will  buy  an  alb  or  a  Benediction  veil. 

12  will  buy  a  surplice  or  a  censer  and  boat. 

10  will  buy  a  set  of  altar  cloths  or  a  set  of  altar  cards. 

6  will  buy  six  amices,  an  altar  boy's  cassock,  six  puri- 
ficators,  six  corporals  or  twelve  finger  towels. 

3  will  buy  a  surplice  for  an  altar  boy. 

3  per  annum  is  the  subscription  price  for  Extension 
Magazine. 

Mission  Schools:  During  the  past  five  years  many 
appeals  have  been  made  to  Extension  Society  on  behalf  of 
mission  schools.  It  has  been  able  to  aid  some  by  appeal¬ 
ing  for  designated  gifts  of  $1,000,  but  the  number  of 
applications  for  assistance  in  this  direction  has  exceeded 
that  of  those  helped.  Requests  have  also  come  for  school 
furniture,  but  the  donations  permit  little  assistance  of  this 
kind. 

Missionary  Grants:  During  the  past  decade  a  num¬ 
ber  of  bishops  have  applied  to  Extension  Society  for  funds 
to  assist  them  in  missionary  work.  A  number  of  mission¬ 
ary  bishops  have  been  given  subsidiaries  of  from  $1,000  to 
$3,000  each  year.  Donations  of  small  amounts  not  specif¬ 
ically  designated  by  the  donor  are  utilized  for  these  mis¬ 
sionary  grants. 

Ecclesiastical  Students:  Students  for  the  priesthood 
are  constantly  being  assisted.  Experience  has  taught  the 
Society  that  the  most  practical  plan,  in  present  circum¬ 
stances,  is  to  help  the  students  through  the  bishops  of  the 

[  137  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


missionary  dioceses.  Thousands  of  dollars  have  been  paid 
out  during  the  past  ten  years  for  this  purpose.  The  need 
for  this  branch  of  Extension's  work  is  growing  rather  than 
diminishing. 

Chapel  Cars:  Extension's  chapel  cars  are  a  pictur¬ 
esque  feature  of  its  work  and  have  attracted  world-wide 
attention.  There  are  three  of  these.  They  were  not  built 
by  funds  from  the  Society's  treasury.  A  Catholic  gentle¬ 
man  interested  in  the  home  missions  donated  the  first, 
which  was  christened  “Saint  Anthony."  As  a  result  of 
its  work  another  Catholic  gentleman  was  inspired  to  give 
the  “Saint  Peter"  and  the  “Saint  Paul"  cars.  They  operate 
only  in  the  missionary  dioceses  and  with  the  permission  of 
the  bishop  concerned.  A  list  of  towns  in  which  there  are 
no  Catholic  churches  is  made  up,  and  the  car  stops  at  each 
of  them  for  a  week  or  more,  while  the  priest  in  charge 
conducts  a  mission  similar  to  those  given  in  city  churches. 
The  chaplains  with  the  chapel  cars  testify  to  the  good  ac¬ 
complished.  Many  fallen-away  Catholics  have  been 
brought  back,  ignorance  concerning  the  teachings  of  the 
Church  has  been  dispelled  and  the  bigotry  which  ignorance 
breeds  has  been  lessened.  Wherever  the  need  of  a  mission 
chapel  was  noted  as  the  result  of  a  visit  of  the  chapel  car, 
a  little  church  would  spring  up,  always  helped  by  a  dona¬ 
tion  from  the  Society.  Literature  such  as  “The  Faith  of 
Our  Fathers,"  “The  Inquirer's  Guide,"  “The  Question  Box" 
and  Catholic  pamphlets  of  all  kinds  are  distributed  to  the 
congregations  attracted  by  the  “church  on  wheels." 

Auxiliaries — the  Order  of  Martha:  In  order  to  enlist 
the  particular  interest  of  women  in  the  work  of  the  Society, 
a  women's  auxiliary  with  the  title  “The  Order  of  Martha" 
was  formed  some  years  ago  under  the  care  of  the  late 
Father  Roe,  who  was  succeeded  by  the  Reverend  W.  D. 
O'Brien,  and  subsequently  by  the  Reverend  E.  J.  McGuin- 
ness,  upon  the  former's  appointment  to  the  general  secre¬ 
taryship  of  the  Society.  At  present  there  are  over  250' 

[138] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


“Households”  of  the  Order  of  Martha,  with  many  more  in 
contemplation.  The  “Households”  meet  periodically  to 
promote  knowledge  of  and  to  foster  interest  in  the  home 
missions,  and  funds  are  raised  by  social  entertainments  at 
the  discretion  of  the  local  committees  for  the  furtherance 
of  the  Society’s  work.  Forty-three  chapels  and  five  paro¬ 
chial  schools  have  been  built  by  the  efforts  of  the  Order, 
which  has  also  supported  teachers  and  provided  supplies 
for  needy  missions.  The  members  meet  to  make  vestments 
and  altar  linens,  and  their  labors  have  saved  the  Society 
thousands  of  dollars  formerly  spent  in  the  purchase  of 
these  goods,  and  now  released  for  other  worthy  works. 

The  Child  Apostles:  With  the  object  of  promoting  a 
missionary  interest  in  the  coming  generation,  rather  than 
with  a  view  to  any  considerable  immediate  benefit,  the 
“Child  Apostles”  was  formed  as  a  juvenile  auxiliary  to  the 
Society.  It  passed  into  the  care  of  the  Reverend  E,  J. 
McGuinness  by  the  same  succession  as  did  the  Order  of 
Martha.  The  children  are  urged  to  contribute  to  “mite 
boxes,”  both  by  the  personal  sacrifice  of  their  own  pennies 
and  by  means  of  little  money  raising  enterprises  of  their 
choice,  which  are  calculated  to  accustom  them  to  the  value 
of  personal  service.  Ten  churches  have  been  built  as  the 
result  of  the  accumulation  of  the  children’s  pennies. 

Extension  Magazine:  At  first  a  quarterly  (as  ex¬ 
plained)  and  subsequently  a  monthly  with,  at  first,  a 
modest  circulation,  Extension  Magazine  reached  the  height 
of  its  popularity  in  1919  with  a  list  of  287,000  paid-up 
subscribers  and  an  advertising  revenue  of  $89,000  per 
year.  It  has  almost  200  circulation  agents  on  the  road,  and 
at  one  time  had  nearly  300,  a  number  which  it  is  hoped  to 
surpass  as  business  conditions  improve. 

Extension  Press:  To  meet  the  crying  need  of  an 
efficient  mail  order  distribution  of  Catholic  books,  clean 
literature  generally,  articles  of  devotion  and  similar  re¬ 
quirements,  the  Extension  Press  was  started,  its  profits 

[139] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


(as  in  the  case  of  the  Magazine)  being  turned  over  to  the 
Society  for  its  general  work.  An  analysis  of  the  business 
shows  that  over  ninety-five  per  cent,  of  its  output  is  shipped 
to  points  at  which  there  are  no  Catholic  book-stores.  “The 
Catholic  Calendar”  and  the  “Historical  Calendar,”  the 
former  issued  both  in  English  and  Polish,  have  been  suc¬ 
cessful  ventures  of  the  Extension  Press,  which  sells  about 
200,000  per  year.  It  has  published  about  twenty  books  and 
finds  for  them  a  steady  sale. 

Continued  Need  of  the  Work:  The  demand  from 
practically  all  over  the  country  for  assistance  in  the  build¬ 
ing  of  churches,  schools  and  priests'  houses,  has  for  many 
years  been  so  pressing  that  special  care  has  been  taken  in 
the  selection  of  the  more  insistent  of  the  many  urgent  calls 
for  help.  Each  of  the  more  than  2,000  buildings  for  which 
the  people  in  the  rural  districts  are  blessing  the  helpers 
of  Extension  was  a  really  constructive  piece  of  work. 
Every  one  marks  for  some  impoverished  community  the 
end  of  a  long  period  of  doubt,  during  which  the  people 
feared  for  the  Faith  of  their  children.  Each  one  has  been 
tiie  culmination  of  prolonged  praying  on  the  part  of  those 
long  torn  by  economic  necessity  from  the  old  Faith.  Ex¬ 
tension  has  not  yet  reached,  and  probably  never  will  reach, 
the  point  at  which  the  donations  flowing  into  its  coffers 
exceeds  the  urgent  demands  upon  its  resources.  It  does 
not,  therefore,  have  to  seek  new  fields  in  which  to  dis¬ 
tribute  its  funds. 

The  work  to  be  done  in  America  is  boundless.  When 
we  consider  the  fact  that  there  are  in  the  United  States 
parishes  as  large  as  Denmark  and  dioceses  as  large  as 
Italy,  and  that  in  four-fifths  of  the  area  there  is  only  one 
church  to  every  380  square  miles,  with  465  square  miles 
and  669  souls  in  the  care  of  a  single  priest,  we  cannot 
claim  to  be  within  sight  of  the  end  of  Extension's  work. 
It  is  a  work  which  our  children  will  never  see  completed, 
and  our  children’s  children  will  be  giving  of  their  riches 

[140] 


THE  CATHOLIC  CHURCH  EXTENSION  SOCIETY 


to  the  spiritual  relief  of  their  less  fortunate  brethren  who 
are  laboring  in  the  wilderness  with  no  hope  of  securing 
priestly  ministrations  by  their  own  unaided  efforts.  The  * 
responsibility  resting  on  the  Catholics  of  to-day  is  a  par¬ 
ticularly  onerous  one.  That  those  of  yesterday  did  not 
neglect  it  is  evidenced  by  the  growth  of  Extension  Society. 


4 


[141] 


v 


THE  CATHOLIC  INDIAN  MISSIONS 


Reverend  William  Hughes 

DURING  the  past  fifty  years  of  Catholic  Indian 
missions  in  the  United  States,  the  seed  planted  by 
the  early  missionaries  and  nourished  by  their 
heroic  labors  and  even  by  their  blood  has  fructified  and  now 
gives  promise  of  a  harvest  more  abundant  than  there  are 
hands  and  hearts  fully  to  reap  it.  The  memory  of  Father 
Isaac  Jogues  and  the  holy  maiden,  Catherine  Tekakwitha, 
is  cherished  by  the  race  that  persecuted  the  one  and  mar¬ 
tyred  the  other.  A  band  of  Indians  of  the  same  tribe  as 
the  Lily  of  the  Mohawk  first  carried  the  Faith,  nearly  a 
century  ago,  from  northern  New  York  to  the  Flathead 
in  the  heart  of  the  Rocky  Mountains,  thus  preparing  for 
the  coming  of  Father  Peter  DeSmet,  S.  J.,  the  fiftieth 
anniversary  of  whose  death  took  place  May  23,  1923. 
The  glorious  records  of  the  last  half  century  of  missions 
disclose  the  names  of  such  apostles  as  Bishop  Joseph 
Crimont,  in  Alaska,  and  his  fellow  Jesuits,  Fathers  Peter 
Paul  Prando  and  Lawrence  B.  Palladino,  in  Montana, 
Fathers  Joseph  Joset  and  Joseph  Cataldo,  in  Idaho, 
Fathers  Joseph  Lindebner  and  John  Jutz,  in  South  Dakota; 
among  the  Franciscans,  Father  Chrysostom  Verwyst,  in 
Wisconsin,  Father  Anselm  Weber,  in  Arizona,  and  Arch¬ 
bishop  Albert  Daeger,  in  New  Mexico;  among  the  Bene¬ 
dictines,  Bishop  Martin  Marty  and  Father  Martin  Kenel, 
in  the  Dakotas;  Father  Isidore  Ricklin,  in  Oklahoma; 
Fathers  Aloysius  Hermanutz  and  Simon  Lampe,  in  Minne¬ 
sota  ;  among  the  Oblates,  Father  Eugene  Chirouse,  in 
Oregon.  Among  the  valiant  secular  clergy  may  be  named 
Archbishops  Charles  J.  Seghers,  in  Alaska,  and  Francois 
N.  Blanchet,  in  Oregon;  Father  Adrian  Croquet,  Indian 

[142] 


THE  CATHOLIC  INDIAN  MISSIONS 


missionary  for  forty  years  to  the  Indians  of  the  Grande 
Ronde  Reservation,  in  the  same  State;  Father  Lambert 
Conrardi,  who  afterwards  devoted  himself  to  the  lepers 
in  Molokai ;  Father  J.  B.  Boulet,  of  the  Lummi  Reservation, 
Washington;  and  Father  Paul  Gard,  of  the  Tulalip  Reser¬ 
vation,  Washington,  who  spent  his  last  years  among  the 
Osage  Indians  of  Oklahoma. 

With  the  white  man's  invasion  of  the  land  which  the 
red  man  believed  to  be  his  very  own  came  the  greatest 
danger  to  the  temporal  and  spiritual  well-being  of  the 
Indians.  Wars  brought  about  by  the  unjust  treatment 
accorded  the  Indians  by  the  race  that  invaded  their  lands 
necessitated  Governmental  interference,  and,  later,  Govern¬ 
mental  surveillance.  With  the  Indians  restricted  to  reser¬ 
vations,  the  conquest  of  arms,  where  it  prevailed  at  all, 
threatened  to  be  short-lived.  It  was  in  this  emergency 
that  President  Grant’s  Peace  Policy  was  put  into  effect. 
By  its  terms,  the  several  religious  denominations  were  to 
be  placed  in  charge  of  the  agencies  of  the  tribes  among 
which  they  had  established  missions.  “To  educate  rather 
than  to  fight,  to  Christianize  rather  than  to  kill,”  became 
the  principle  by  which  peace  was  to  be  maintained  between 
the  Government  and  its  wards. 

But  such  was  the  construction  placed  upon  the  Peace 
Policy  that  Catholic  missionaries  were  assigned  to  only 
eight  agencies  out  of  thirty-eight  to  which  the  Church  was 
entitled  under  the  terms  of  the  policy.  As  a  consequence, 
80,000  Catholic  Indians  scattered  over  seventy-two  agen¬ 
cies,  passed,  body  and  soul,  under  Protestant  rule.  In 
their  grief,  the  Catholic  missionaries  appealed  to  their 
bishops  to  take  measures  to  right  the  wrong.  Members 
of  the  hierarchy,  in  consultation,  decided  to  establish  at 
Washington  a  single  medium  of  communication  with  the 
Government,  and  made  application  to  the  Most  Reverend 
James  Roosevelt  Bay  ley,  Archbishop  of  Baltimore,  to  take 
such  action  as  would  be  appropriate.  Accordingly,  in 

[143] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


January,  1874,  Archbishop  Bayley,  aided  by  prominent 
ecclesiastics  and  lay  Catholics  in  the  East,  formed  at  the 
seat  of  Government  a  missionary  association,  with  General 
Charles  Ewing,  as  first  Catholic  Commissioner  for  Indian 
missions,  at  its  head.  The  Very  Reverend  J.  B.  A. 
Brouillet,  Vicar-General  of  the  Diocese  of  Nesqually  and 
sometime  Indian  missionary,  was  appointed  assistant  to 
the  Commissioner.  The  association  was  formally  recog¬ 
nized  as  an  institution  of  the  Church  by  the  Third  Plenary 
Council  of  Baltimore,  and  was  approved  by  Rome.  It  was 
by  that  Council  placed  under  the  charge  of  a  committee 
of  five  prelates.  The  number  was  afterwards  reduced  to 
three,  comprising  the  Archbishops  of  Baltimore,  New  York 
and  Philadelphia,  as  incorporators  in  perpetuity  when  the 
Bureau  of  Catholic  Indian  Missions  was  chartered  by  an 
act  of  the  General  Assembly  of  Maryland. 

Under  the  original  terms  of  the  Peace  Policy,  no 
minister  of  any  denomination  other  than  that  to  which 
an  agency  had  been  assigned  was  permitted  to  enter  that 
agency  to  minister  to  the  spiritual  needs  of  Indians.  In 
1881  this  was  mitigated,  and  in  1883  a  still  broader  inter¬ 
pretation  of  this  ruling  restored  religious  liberty,  at  least 
in  theory,  to  the  Indians.  The  purpose  of  the  Peace  Policy 
was  to  educate  and  Christianize  the  Indians.  Hence,  at 
the  invitation  of  the  Government,  mission  schools  were 
established  in  which  the  Government  engaged  to  provide 
for  the  support  and  education  of  the  Indian  children.  This 
was  called  the  contract  system.  These  appropriations, 
however,  concerned  the  maintenance  of  the  children  only. 
Large  sums  of  money  were  required  to  provide  the  many 
mission  and  school  buildings  needed  on  the  various  reser¬ 
vations.  The  funds  for  the  latter  purpose  became  avail¬ 
able  through  the  charity  of  Miss  Katharine  Drexel, 
daughter  and  heiress  of  Francis  A.  Drexel  of  Philadelphia, 
who  later  became  Mother  Mary  Katharine,  founder  of  the 
Sisters  of  the  Blessed  Sacrament  for  Indians  and  Colored 

[144] 


THE  CATHOLIC  INDIAN  MISSIONS 


People.  Mother  M.  Katharine  has  devoted  her  life  as  well 
as  her  inheritance  to  the  evangelization  of  these  two  mis¬ 
sionary  races  of  the  United  States. 

In  Monsignor  Joseph  A.  Stephan,  who,  on  the  death 
of  Father  Brouillet,  in  1884,  was  appointed  Director  of 
the  Bureau  of  Catholic  Indian  Missions,  the  missions  found 
another  devoted  friend.  It  was  he  who  organized  the  work 
of  establishing  the  mission  schools,  and  secured  contracts 
for  the  support  of  the  Indian  children.  So  well  did  he 
espouse  the  cause  and  promote  the  work  of  the  missions 
that  the  remarkable  progress  made  aroused  first  the  envy, 
then  the  antagonism  of  certain  individuals  and  organiza¬ 
tions,  with  the  result  that  a  country-wide  agitation  was 
created,  to  be  settled  finally  by  the  enacting  of  a  law  pro¬ 
hibiting  the  use  of  public  moneys  for  the  support  and 
education  of  Indian  children  in  so-called  sectarian  schools. 
This  great  blow  to  Catholic  mission  schools  was  followed 
by  the  death  of  their  zealous  champion,  Monsignor  Stephan, 
in  1901.  The  Reverend  William  H.  Ketcham,  missionary 
among  the  tribes  of  Indian  Territory  (now  Oklahoma),  was 
appointed  his  successor.  At  the  suggestion  of  the  late 
Archbishop  Corrigan,  of  New  York,  the  Society  for  the 
Preservation  of  the  Faith  among  Indian  Children  was 
established,  and  through  direct  appeals  made  to  the  Cath¬ 
olic  laity  by  bishops  in  their  dioceses  and  by  missionary 
priests  who  visited  parish  churches  for  that  purpose,  funds 
were  raised  to  meet,  in  some  measure  at  least,  the  crisis. 

Bishops  having  Indians  in  their  dioceses  and  the  In¬ 
dian  missionaries  themselves  were  consulted  about  the  best 
plan  to  pursue.  Their  decision  was  unanimous,  that  the 
schools  were  essential  to  the  missions  and  must  be  con¬ 
tinued,  that  more  missions  should  be  established,  that 
catechists  should  be  trained  to  assist  in  the  work  of  con¬ 
verting  their  people,  and  that  priests  should  be  appointed 
to  minister  to  the  spiritual  needs  of  Catholic  pupils  in 
Government  schools.  The  work  was  not  to  be  crippled 

[145] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


or  curtailed,  but  developed  and  extended.  Yet  there  still 
remained  the  question  of  funds.  The  schools  were  put  on 
half-pay,  but  the  spirit  of  missionary  and  teacher  alike 
never  flinched  before  difficulties  that  called  for  heroic  self- 
sacrifice.  Through  hardships  and  want  they  held  their 
own,  soldiers  of  Christ  indeed.  To-day,  Catholic  mission 
schools  accommodate  and  care  for  a  greater  number  of 
pupils  than  when  these  schools  were  aided  by  Government 
appropriations.  The  Bureau  of  Catholic  Indian  Missions 
receives  annually  for  the  schools  a  portion  of  the  Lenten 
collection  for  Indian  and  Negro  missions.  Bishops  having 
Indians  in  their  dioceses  also  receive  a  portion.  In  addi¬ 
tion  to  this,  funds  are  obtained  by  means  of  appeals  sent 
out  by  the  Bureau  to  the  Catholic  clergy  and  laity;  by  the 
Marquette  League  of  New  York;  in  large  part  by  the 
bounty  of  Mother  M.  Katharine  Drexel,  and,  finally,  in 
certain  schools  by  Indian  tribal  funds. 

The  use  of  a  portion  of  the  tribal  funds  of  the  Indians 
was  procured  by  the  Bureau  for  the  education  of  Indian 
children  in  mission  schools  only  after  a  long  and  tedious 
struggle.  President  Roosevelt  upheld  the  Bureau  of  Cath¬ 
olic  Indian  Missions  in  its  contention  that  the  tribal  funds 
were  held  only  in  trust  by  the  Government,  that  these 
funds  actually  belonged  to  the  Indians,  and  that  they  could 
be  applied,  if  the  Indians  so  willed  it,  to  the  education 
and  support  of  their  children  in  mission  schools.  Con¬ 
tracts  were  granted  to  the  Bureau  by  which  eight  mission 
schools  received  support  out  of  the  tribal  funds.  Pressure 
was  brought  to  bear  against  the  stand  the  President  had 
taken,  but  in  vain.  Congress  was  appealed  to,  but  Con¬ 
gress  supported  the  Chief  Executive.  Enemies  of  the 
mission  schools  now  took  the  matter  to  the  courts.  Finally 
the  United  States  Supreme  Court  settled  the  case  in  favor 
of  the  Indians  and  the  Bureau  of  Catholic  Indian  Missions. 

Another  blow  was  aimed  at  the  life  of  mission  schools. 
Hi  1901,  the  year  that  witnessed  the  withdrawal  of  Govern- 

[146] 


THE  CATHOLIC  INDIAN  MISSIONS 


ment  appropriations,  under  the  contract  system,  rations 
provided  for  Indian  children  according  to  treaty  were  with¬ 
held  from  the  children  in  mission  schools  located  on  ration 
agencies.  For  five  years,  the  Catholic  Indian  Bureau  urged 
the  restoration  of  rations  to  these  schools.  Its  petition 
was  finally  granted  in  1906. 

These  two  great  triumphs  for  the  Catholic  Indians 
were  brought  about  through  the  untiring  zeal  of  Monsignor 
Ketcham.  The  twenty  years  in  which  he  ably  directed  the 
work  of  the  Bureau  of  Catholic  Indian  Missions  are  marked 
by  the  favorable  settlement  of  other  important  issues. 
Beside  his  influence  in  establishing  cordial  relations  be¬ 
tween  the  Bureau  of  Catholic  Indian  Missions  and  the 
Government,  and  between  Government  Indian  officials  in 
the  field  and  the  missionaries,  he  secured  for  Catholic 
pupils  in  Government  schools  the  right  of  attending 
Catholic  instructions  conducted  by  the  missionaries.  The 
Browning  Ruling,  which  deprived  the  Indian  parent  of  the 
right  to  select  a  school  for  his  child  and  invested  the  Indian 
agent  with  authority  to  do  so,  found  in  Monsignor  Ketcham 
a  powerful  opponent.  The  ruling  was  abolished.  The 
United  States  Indian  Bureau  officials  came  to  recognize 
in  him  one  who  had  at  heart  not  only  the  best  interests 
of  the  Indians  but  also  the  true  principles  by  which  these 
interests  can  be  realized.  In  1912,  Father  Ketcham  was 
appointed  by  President  Taft  a  member  of  the  United  States 
Board  of  Indian  Commissioners.  As  a  member  of  the 
board,  he  made  many  important  investigations  of  the  social 
and  economic  needs  of  the  Indians.  Now,  as  before,  he 
was  concerned  about  helping  Indians  to  help  themselves. 
He  was  for  Indians,  whether  Catholic,  Protestant,  or  pagan. 
He  believed,  indeed,  that  religion  is  the  primary  need  of 
the  Indians.  In  addition  to  his  services  in  behalf  of  the 
missions  already  established  at  the  death  of  his  predecessor, 
many  schools  and  churches  owe  their  erection  to  Monsignor 
Ketcham’s  energy  and  zeal.  The  Bureau  maintains  forty- 

[147] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


two  mission  schools.  Monsignor  Ketcham  established  The 
Indian  Sentinel ,  a  magazine  devoted  to  the  interests  of  the 
missions,  which  appeared  annually  from  1902  to  1916, 
when  it  became  a  quarterly.  While  on  a  visit  to  the  Choc¬ 
taw  Indian  Mission  of  Mississippi,  in  November,  1921, 
Monsignor  Ketcham  was  suddenly  called  to  his  reward. 

According  to  the  census  of  1920,  the  Indian  population 
of  the  United  States  is  336,000.  Approximately  one-third 
of  this  number  are  Catholics.  The  present  status  of  the 
Catholic  Indian  mission  work  shows  that  in  the  Indian 
country,  where  Catholics  are  intermingled  with  pagans  and 
Protestants,  there  are  nearly  150  mission  centers,  with 
more  than  twice  as  many  churches  and  chapels,  attended 
by  a  total  number  of  200  priests.  There  are  450  Sisters. 
In  the  fifty-five  mission  schools  the  grade  subjects  are 
taught.  In  addition,  the  Indian  girls  are  trained  in  the 
duties  of  the  household,  and  the  boys  are  taught  useful 
trades.  More  than  sixty  Brothers  assist  the  priests  in 
this  and  other  missionary  work.  Devoted  lay  teachers, 
many  of  them  Indian  men  and  women  trained  by  the  Sis¬ 
ters,  help  to  keep  the  Faith  among  the  boys  and  girls  in 
attendance  at  the  twenty  Catholic  day  schools.  One  hun¬ 
dred  native  catechists  help  to  supply  the  shortage  of  priests, 
and,  as  spiritual  and  moral  leaders,  work  under  the  direc¬ 
tion  of  the  latter.  There  are  three  Catholic  hospitals 
which  do  great  good  for  body  and  soul.  Five  Government 
hospitals  are  visited  regularly  by  priests.  In  Government 
Indian  schools  there  are  6000  Catholic  Indian  children. 
These  schools  are  too  scattered  to  be  tended  adequately 
by  the  forty  priests  to  whom  the  spiritual  interests  of  these 
children  are  assigned.  In  mission  schools  the  enrolment 
is  5000.  It  is  estimated  that  there  are  10,000  pagan  Indian 
children,  without  religious  or  school  facilities. 

The  Jesuit  Fathers  of  the  California  Province  are  en¬ 
gaged  in  mission  work  among  the  Tinneh  Indians  and 
Eskimos,  in  Alaska;  the  Yakimas,  Colvilles  and  Spokanes, 

[  148  ] 


THE  CATHOLIC  INDIAN  MISSIONS 


in  Washington;  the  Umatillas,  in  Oregon;  the  Nez  Perces 
and  Coeur  d’Alenes,  in  Idaho;  the  Blackfeet,  Flatheads, 
Assiniboins,  Gros  Ventres  and  Crows,  in  Montana.  Fathers 
of  the  Missouri  Province  are  laboring  among  the  Sioux,  of 
South  Dakota,  and  the  Arapahoes  and  Shoshones,  in 
Wyoming. 

Franciscan  Fathers  of  the  St.  Louis  Province  are  to  be 
found  among  the  Ottawas  and  Potawatomis,  in  Michigan; 
the  Menominees,  Stockbridges  and  Chippewas,  in  Wiscon¬ 
sin.  The  Province  of  Cincinnati  has  sent  missionaries  to 
the  Pueblos,  in  New  Mexico,  and  the  Navajos,  in  Arizona. 
The  California  Province  is  represented  on  the  missions 
among  the  Apaches,  of  New  Mexico,  the  Papagos,  Pimas, 
Maricopas,  Apaches  and  Yaquis,  of  Arizona,  and  the  Mis¬ 
sion,  Yuma,  Cocopah,  Mojave  and  Digger  Indians,  of 
California. 

Capuchin  Fathers  of  the  Irish  Province  are  at  work 
among  the  Tenino,  Wasco  and  Paiute  tribes,  of  Oregon, 
and  among  the  Digger  tribes,  of  California. 

Benedictine  Fathers  labor  among  the  Chippewas,  of 
Minnesota;  the  Sioux,  of  North  and  South  Dakota;  the 
Gros  Ventres,  Arickarees  and  Mandans,  of  North  Dakota; 
the  Potawatomis,  Kiowas,  Comanches  and  Wichitas,  of 
Oklahoma ;  and  the  Assiniboins  and  Yankton  Sioux,  of  Fort 
Peck  Reservation,  Montana. 

Other  orders  are  represented  as  follows:  The  Nor- 
bertine  Fathers  among  the  Oneidas,  of  Wisconsin;  the 
Fathers  of  the  Society  of  Saint  Edmund,  among  the  North¬ 
ern  Cheyennes,  of  Montana;  the  Theatine  Fathers  among 
the  Southern  Utes,  of  Colorado;  the  Discalced  Carmelite 
Fathers  among  the  Choctaws,  of  Oklahoma;  the  Belgian 
Foreign  Missionaries  among  the  Choctaws,  of  Mississippi; 
the  Fathers  of  the  Society  of  the  Divine  Saviour  among 
the  Indians  of  the  Grande  Ronde  Reservation,  Oregon. 

Diocesan  priests  carry  on  work  among  the  Indians  of 
the  Dioceses  of  Portland,  Maine;  Ogdensburg,  New  York; 

[149] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Marquette,  Michigan;  Lead,  South  Dakota;  Helena,  Mon¬ 
tana;  Seattle,  Washington;  Santa  Fe,  New  Mexico;  Los 
Angeles  and  San  Diego,  California;  Monterey  and  Fresno, 
California;  Oregon  City,  Oregon,  Baker  City,  Oregon; 
Leavenworth,  Kansas;  and  Oklahoma  City,  Oklahoma. 

The  following  communities  of  Sisters  are  engaged  in 
mission  schools:  Sisters  of  the  Blessed  Sacrament  for 
Indians  and  Colored  People,  in  Arizona,  Nebraska,  New 
Mexico,  and  South  Dakota;  Grey  Nuns,  in  North  Dakota; 
Sisters  of  Saint  Francis,  in  Oklahoma,  Oregon,  South 
Dakota  and  Wyoming;  Sisters  of  Saint  Benedict,  in  Minne¬ 
sota,  North  and  South  Dakota,  and  Oklahoma;  Sisters  of 
Saint  Joseph,  in  Idaho;  Sisters  of  Saint  Joseph  of  Caron- 
delet,  in  Arizona,  Oklahoma,  and  Wisconsin;  Sisters  of 
Charity  of  Providence,  in  Idaho;  Sisters  of  Divine  Provi¬ 
dence,  in  Oklahoma;  Sisters  of  Mercy,  in  Maine,  New  York 
and  Oklahoma;  School  Sisters  of  Notre  Dame,  Michigan; 
Sisters  of  Loretto,  New  Mexico  and  Oklahoma;  Sisters  of 
Saint  Agnes,  Michigan;  Sisters  of  Saint  Ann,  Alaska; 
Missionaries  of  Saint  Mary  and  Lady  Catechists,  Wash¬ 
ington;  and  Ursuline  Nuns,  Montana  and  Alaska.  Bene¬ 
dictine  Sisters,  in  South  Dakota,  Sisters  of  the  Third  Order 
of  Saint  Dominic,  ip  California,  and  Sisters  of  Charity,  in 
Kansas,  give  catechetical  instruction  to  Catholic  children 
in  Government  Indian  schools.  The  Sisters  who  conduct 
hospitals  are:  Sisters  of  Charity  of  Providence,  Montana 
and  Idaho,  and  Sisters  of  Saint  Joseph,  of  Carondelet, 
Arizona.  Three  Sisters  of  the  Belgian  Foreign  Missions 
have  recently  come  to  America  to  labor  as  field  and  hospi¬ 
tal  nurses  among  the  Choctaw  Indians  of  Mississippi. 

The  Bureau  of  Catholic  Indian  Missions,  with  office 
at  2021  H  Street,  Northwest,  Washington,  District  of 
Columbia,  besides  its  work  of  representation  at  the  seat 
of  Government,  of  Catholic  Indian  missions  and  the  mate¬ 
rial  interests  of  all  Indians,  continues  to  collect  funds  for 
and  to  promote  in  every  possible  way  the  welfare  of  Cath- 

[150] 


THE  CATHOLIC  INDIAN  MISSIONS 


olic  missions.  The  Bureau  is  under  a  board  of  incorpo¬ 
rators  consisting  of  the  Archbishops  of  Baltimore,  New 
York  and  Philadelphia.  The  Archbishop  of  Philadelphia, 
Dennis  Cardinal  Dougherty,  is  President  of  the  board. 
The  executive  officers  are :  the  Director,  Reverend  William 
Hughes;  the  Treasurer,  Very  Reverend  E.  R.  Dyer,  S.  S., 
D.  D. ;  the  Secretary,  Mr.  Charles  S.  Lusk,  and  two  Lectur¬ 
ers,  Reverends  William  Huffer  and  John  S.  Woods.  The 
Director  of  the  Bureau  is  the  President  of  the  Society  for 
the  Preservation  of  the  Faith  among  Indian  Children. 

The  Marquette  League  for  Catholic  Indian  Missions, 
with  office  at  423  United  Charities  Building,  New  York 
City,  was  organized  in  1904  by  the  late  Reverend  Doctor 
H.  G.  Ganss,  as  an  auxiliary  of  the  Bureau  of  Catholic 
Indian  Missions.  The  work  of  the  Marquette  League  is 
to  provide  funds  for  the  building  of  chapels,  the  support 
of  catechists,  and  other  necessaries  of  the  missions.  The 
Executive  Secretary  is  Miss  E.  R.  Byrne.  The  funds  of 
the  Marquette  League  are  distributed  to  Indian  missions 
through  the  Bureau  of  Catholic  Indian  Missions. 

Though  much  has  been  accomplished,  much  yet  re¬ 
mains  to  be  done.  The  claim  of  the  Indians  to  the  Faith 
that  will  save  them  cannot  be  denied.  Born,  even  in 
paganism,  with  a  reverence  for  God,  they  grope  in  their 
ignorance  and  superstition  for  the  light  that  will  lead  them 
to  the  Great  Spirit.  One  hundred  thousand  souls  are  sti'll 
wrapped  in  pagan  darkness.  As  many  more  belong  to 
various  Protestant  denominations.  The  remainder,  who 
are  within  the  Catholic  Church,  are  generally  a  source  of 
edification  and  encouragement  to  the  missionaries.  The 
Catholic  Sioux  Congresses,  for  instance,  which  have  been 
held  annually  in  the  Dakotas  since  1910,  are  well  attended, 
well  conducted,  and  are  characterized  by  a  spirit  of  rever¬ 
ence,  earnestness  and  zeal.  The  Pueblos  of  New  Mexico 
and  Arizona  have  welcomed  the  return  of  the  missionaries 
after  several  generations  when  there  were  a  few  but  de- 

[151] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


voted  pastors.  The  pagan  Navajos  of  Arizona  and  New 
Mexico  have  responded  by  entrusting  to  the  priests  and 
Sisters  the  children  who  are  the  hope  alike  of  the  tribe 
and  the  Church.  Catholic  Indian  missions  are  not  only 
a  legacy  from  a  glorious  past  but  are  a  consoling  treasure 
of  souls  in  the  present. 


4 


[152] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


Reverend  William  M.  Markoe,  S.  J. 

IN  1619  a  Dutch  vessel  sailed  up  the  James  River  and 
landed  twenty  Negroes  on  Virginian  soil.  That  was 
the  beginning  of  America’s  race  problem.  To-day  the 
question  is  one  of  supreme  moment.  With  us  it  is  a  some¬ 
what  ancient  conundrum,  but  for  that  reason  none  the  less 
important.  It  has  already  cost  the  nation  millions  in  wealth 
and  the  blood  of  tens  of  thousands  of  her  noblest  sons. 
To-day  it  carries  no  less  a  threat,  is  no  less  a  menace  than 
in  the  past.  Prior  to  the  Civil  War  it  was  intensified  by  a 
firmly  established  system  of  legal  slavery.  To-day  it  is 
rapidly  approaching  a  crisis  because  of  almost  equally  bad 
illegal  wrongs  and  grievances.  At  present 

in  the  courts  of  Carolina,  Georgia,  Alabama,  Mississippi, 
Louisiana,  Arkansas  and  Texas  human  beings  are  daily  sold 
into  slavery  to  men  like  the  murderer  Williams  of  Jasper 
County,  Georgia.  Throughout  the  South — but  especially  in 
the  Mississippi  and  Red  River  bottoms,  from  Memphis  south; 
in  middle  and  south  Georgia  and  Alabama  and  in  the  Brazos 
bottoms  of  Texas — Negroes  are  held  to-day  in  as  complete 
and  awful  and  soul-destroying  slavery  as  they  were  in  1860. 
Their  overseers  ride  with  guns  and  whips;  their  women  are 
prostitutes  to  white  owners  and  drivers;  their  children  are 
trained  in  ignorance,  immorality  and  crime.  * 

# 

In  the  North,  too,  the  Negro  has  his  grievances,  but 
of  a  somewhat  different  character.  In  short,  the  seeds 
which  germinated  the  American  Civil  War  are  by  no  means 
extinct.  The  evil  fruits  are  mellowing  once  again.  The 
present  season  may  give  them  a  slightly  different  shade 
or  tint,  but  they  are  of  the  same  species.  May  the  Catholic 
missions  to  the  Negro  put  the  axe  to  the  root  of  the  evil 
before  the  noxious  product  is  full-blown  and  ripe! 

*  DuBois,  The  Crisis,  May,  1921. 

[153] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


The  race  question  is  a  difficulty  whose  adjustment 
properly  comes  within  the  scope  of  the  Catholic  Church. 
It  is  a  social  question.  It  has  to  deal  with  the  human  rela¬ 
tionships  which  necessarily  exist  between  the  white  and 
black  races  in  America.  But  for  no  phase  of  social  inter¬ 
dependence,  nor  for  society  in  general,  is  there  a  greater 
stabilizing  force  in  the  world  than  the  Church.  It  is  her 
divine  task  to  teach  all  races  the  two  great  Commandments 
of  love.  By  the  faithful  fulfillment  of  this  commission  she 
has  slowly  but  surely  solved  tangled  problems  in  all  ages 
for  the  past  2000  years.  To  this  fact  we  owe  our  own  faith 
and  civilization. 

The  practical  way  in  which  the  Church  desires  to  solve 
the  race  problem  is  through  her  missions  to  the  Negro.  By 
her  missions  we  must  understand  her  schools  for  the  educa¬ 
tion  of  colored  youth  as  well  as  her  churches  and  chapels 
for  the  preaching  of  the  word  of  God.  Not  long  ago  the 
Vicar  of  Christ  implored  that  this  ancient  remedy  of  con¬ 
version  and  education  be  applied  to  the  Negro.  “His  Holi¬ 
ness  most  earnestly  wishes  that  the  work  of  the  apostolate 
to  the  colored  people,  worthy  of  being  encouraged  and 
applauded  beyond  any  other  undertaking  of  Christian  civil¬ 
ization,  may  find  numerous  and  generous  contributors.”  * 
The  Archbishops  and  Bishops  of  the  United  States,  too, 
have  voiced  similar  sentiments.  The  Second  Plenary  Council 
of  Baltimore  begs  priests  “as  far  as  they  can  to  consecrate 
their  .thoughts,  their  time  and  themselves,  wholly  and 
entirely,  if  possible,  to  the  service  of  the  colored  people.” 
And  but  lately: 

In  the  name  of  justice  and  charity  we  deprecate  most 
earnestly  all  attempts  at  stirring  up  racial  hatred;  for  this 
while  it  hinders  the  progress  of  all  our  people,  and  especially 
of  the  Negro,  in  the  sphere  of  temporal  welfare,  places 
serious  obstacles  to  the  advance  of  religion  among  them. 

We  concur  in  the  belief  that  education  is  the  practical  means 
of  bettering  their  condition;  and  we  emphasize  the  need  of 
combining  moral  and  religious  training  with  the  instruction 
*  Pius  X:  Letter. 


[154] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


that  is  given  them  in  other  branches  of  knowledge.  Let  them 
learn  from  the  example  and  word  of  their  teachers  the  lesson 
of  Christian  virtue;  it  will  help  them  more  effectually  than 
any  skill  in  the  arts  of  industry,  to  solve  their  problems  and 
to  take  their  part  in  furthering  the  general  good.  * 

Conversion,  then,  and  education  comprise  the  Catholic 
solution  of  the  race  problem.  There  is  no  question  whether 
it  should  be  accepted  or  rejected.  The  Church  offers  it 
because  it  is  the  only  practical  solution  and,  in  its  last  analy¬ 
sis,  is  but  simple  justice.  Already  her  loyal  children,  at 
great  personal  sacrifice,  as  we  shall  see,  are  daily  applying 
her  oft-proved  remedy.  No  power  or  influence  nor  any 
organization  in  the  United  States  is  at  present  accomplish¬ 
ing  so  much  real,  solid  and  lasting  good  for  the  Negro  as 
the  Catholic  Church  through  her  missions.  Her  methods 
may  be  quiet,  unobtrusive,  even  slow,  but  they  are  the  same 
which  have  given  the  only  true  civilization  to  the  world. 

From  the  earliest  times  the  Church  has  proved  herself 
the  friend  of  the  Negro.  However,  as  I  must  confine  myself 
to  her  missions  to  the  colored  people  of  America,  I  will  pass 
over  the  important  role  of  emancipator  which  she  has 
played  throughout  the  ages  with  respect  to  slavery.  The 
utterances,  in  this  connection,  of  Popes  Gregory  the  Great, 
Pius  II,  Leo  X,  Paul  III,  Urban  VIII,  Benedict  XIV,  Pius 
VH,  Gregory  XVI,  Pius  IX  and  Leo  XIII  are  well  known 
to  the  student  of  the  subject.  So,  too,  I  cannot  treat  of 
the  mighty  works  and  deeds  of  Saint  Peter  Claver,  the 
Apostle  of  the  Negroes.  His  very  title  proclaims  him  the 
greatest  friend  and  benefactor  the  race  has  ever  known. 
Needless  to  say,  moreover,  his  life  and  virtues  have  ever 
been  an  inspiration  to  the  heroic  priests  and  Sisters  who 
have  engaged  in  the  same  arduous  apostolate  in  the  United 
States. 

Catholic  activity  in  behalf  of  the  Negroes  of  America 
was  pronounced  long  before  the  Civil  War.  Owing,  how¬ 
ever,  to  circumstances  these  early  efforts  were  circumscribed 
*  Pastoral  Letter,  1919. 


[155] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


both  territorially  and  in  respect  to  the  particular  phase  of 
spiritual  or  temporal  improvement  which  they  had  for 
their  object.  Naturally,  these  activities  were  in  evidence  in 
those  parts  only  of  what  is  now  the  United  States  where 
Catholic  influence  was  predominant.  These  localities  were 
particularly  Maryland  and  the  Gulf  coast,  including  Louisi¬ 
ana,  southern  Mississippi  and  Florida.  Privately  much  was 
done  by  Catholic  families  in  these  states  for  the  instruction 
and  reception  into  the  Church  of  their  slaves  or  freed 
Negro  servants.  This  domestic  apostolate  was  a  duty 
incumbent  upon  the  head  of  the  Catholic  household.  While 
many  Protestants  debated  the  possibility  of  the  black  slave 
having  a  soul  and  argued  about  the  advisability  of  admitting 
him  to  baptism,  the  Catholic,  acting  in  accordance  with 
the  clearly  defined  principles  of  his  religion,  tried  to  give 
a  nobler  ideal  and  a  higher  moral  standard  to  his  colored 
servants.  Consequently  at  the  opening  of  the  Civil  War 
the  combined  colored  Catholic  population  of  Louisiana  and 
Maryland  was  about  200,000  souls.  These  Negroes,  in  the 
eyes  of  the  Church,  were  an  integral  part  of  her  com¬ 
munion;  they  enjoyed  a  full  and  complete  membership, 
and  in  all  that  pertained  to  the  essentials  of  religion  were 
on  an  equal  footing  with  the  white  man. 

In  this  respect,  namely  of  equal  consideration  and  fair 
treatment,  though  at  times  individuals  may  have  failed 
to  live  up  to  correct  principles,  the  Church  was  truly  Cath¬ 
olic  and,  it  may  be  added,  unique.  Thousands  of  Negroes 
in  the  Protestant  sections  of  the  South  became  Baptists 
and  Methodists,  but  they  formed  wholly  independent  sects 
of  these  denominations.  They  became  self-governing  bodies, 
and  usually  their  notions  of  Christianity  were  vague  and 
fantastic,  and  their  Protestantism  was  largely  intermixed 
with  the  superstitions  and  pagan  practices  of  the  African 
jungle.  Thus  Protestantism,  while  it  claimed  the  adhesion 
of  a  large  number  of  Negroes,  did  not  greatly  elevate  their 
moral  tone  of  life  because  of  racial  discrimination  and  its 

[156] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


own  inherent  weakness.  It  failed  to  give  that  foundation 
of  sound  morality  to  the  colored  masses  which  must  be 
the  starting  point  of  all  true  progress  towards  the  best 
type  of  culture  and  civilization.  Slavery,  by  its  very  nature, 
tended  to  demoralize  master  and  servant.  It  was  the  Cath¬ 
olic  Church  alone  which  gave  to  her  adherents  a  brand 
of  ethics  which  in  any  way  lessened  the  evil  influence  of 
the  system. 

In  connection  with  the  earlier  Negro  apostolate,  special 
mention  must  be  made  of  the  establishment  of  two  colored 
Catholic  Sisterhoods  destined  to  do  lasting  work  for  the 
race.  The  Oblate  Sisters  of  Providence  were  founded  at 
Baltimore,  Maryland,  on  July  2,  1829,  by  Father  Jacques 
Hector  Nicholas  Joubert  de  la  Muraille.  He  belonged  to 
a  noble  French  family,  was  ordained  a  priest  in  Baltimore 
and  was  given  charge  of  the  colored  Catholics  of  Saint 
Mary's  Chapel.  The  sad  need  of  education  among  the  little 
children  of  his  flock  inspired  him  with  the  desire  to  estab¬ 
lish  a  congregation  of  colored  nuns  who  might  conduct 
schools  for  the  Negro.  Providence  made  him  acquainted 
with  four  pious  women  who  kept  a  private  school  and  who 
ardently  wished  to  consecrate  their  lives  to  God.  With 
the  consent  of  the  Archbishop  of  Baltimore  a  novitiate  was 
begun  and  the  new  congregation  was  approved  by  Gregory 
XVI  on  October  2,  1831.  It  has  continued  to  grow  steadily 
until  to-day  it  numbers  more  than  135  Sisters.  For  almost 
a  hundred  years  these  holy  women  have  conducted  schools 
and  orphanages  for  the  neglected  children  of  their  race.  In 
silence  and  recollection  they  labor  at  their  daily  task.  They 
are  generally  unappreciated  and  unthanked  by  white  people, 
and  are  altogether  ignored  by  non-Catholic  colored  leaders 
whom  one  would  expect  to  have  a  keener  perception  and 
deeper  gratitude. 

Another  heroic  band  of  consecrated  virgins  of  color 
are  the  Sisters  of  the  Holy  Family,  founded  on  November 
21,  1842,  at  New  Orleans.  These  nuns  began  their  apostolate 

[157] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


by  teaching  catechism  and  preparing  children  and  adults 
for  holy  Communion.  God  blessed  their  work  and  their 
religious  family  until  to-day  they  conduct  many  parochial 
schools,  orphanages  and  other  works  of  charity.  They 
number  more  than  150  Sisters  and  care  for  3182  pupils. 
If  colored  women  like  Harriet  Tubman  and  Sojourner  Truth 
are  entitled  to  a  warm  place  in  the  hearts  of  their  people, 
surely  these  devoted  women  who  have  given  all  for  Christ's 
poor  are  deserving  of  gratitude  and  benediction. 

Thus  the  Catholic  apostolate  among  the  Negroes  prior 
to  the  Civil  War  was  not  without  salutary  fruit.  Religious 
vocations  are  an  incontestable  proof  of  the  sterling  char¬ 
acter  of  a  people's  Catholicism.  It  is  true  that  a  beginning 
only  had  been  made  and  that,  for  many  reasons,  the  crown¬ 
ing  glory  of  the  Catholic  missions  to  the  Negro  has  been 
reserved  for  our  own  day,  but  the  good  seed  had  been 
planted  and  it  had  taken  root  in  fertile  soil.  In  earlier  days 
when  the  Catholic  Church  was  struggling  to  maintain  her 
foothold  amongst  the  white  population  of  America  and 
for  lack  of  priests  found  it  impossible  to  do  all  she  wished 
for  the  spiritual  welfare  of  the  Negro,  it  is  refreshing  to 
note  that  whole  communities  of  colored  Catholics  in  Louisi¬ 
ana  kept  the  Faith  many  years  without  the  ministrations 
of  a  priest.  It  is  to  the  merits  of  these  worthy  souls,  who 
proved  true  and  loyal  during  difficult  and  trying  times,  that 
we  must  largely  give  thanks  for  the  present  flourishing 
condition  of  Catholicism  among  the  colored  people  of 
Louisiana. 

After  the  war  and  the  consequent  freeing  of  the  slaves, 
innumerable  non-Catholic  philanthropic  and  missionary 
agencies  undertook  to  convert  and  educate  the  Negro. 
Revivals  and  camp-meetings,  so  much  in  vogue  with  the 
Protestantism  of  the  time,  became  one  of  the  main  features 
of  Negro  life.  This  benevolence  did  much  to  lessen  illiteracy 
and  it  started  more  than  one  individual  on  the  road  to  intel¬ 
lectual  and  moral  leadership  over  the  people  of  his  race, 

[158] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


but  it  did  not  supply  a  real  need  as  regards  religion.  It 
catered  to  and  humored  to  excess  emotionalism,  so  strong 
a  trait  and  at  the  same  time  one  of  the  beauties,  of  Negro 
character.  Consequently,  it  did  not  engender  true  and 
solid  morality,  but  often  tolerated,  if  not  initiated,  false 
principles  of  right  and  wrong.  True  virtue  must  be  based 
on  reason,  not  sentiment ;  otherwise  it  cannot  endure.  Feel¬ 
ings  come  and  go,  but  truth  and  virtue  are  eternal.  Failure 
to  grasp  this  principle  largely  accounts  for  the  present  drift 
of  the  younger  colored  generations  away  from  the  Churches 
and  for  the  more  than  6,000,000  unbaptized  members  of 
the  race  in  America.  It  also  explains  many  of  the  difficulties 
which  to-day  must  be  overcome  by  the  Catholic  missionary 
before  his  work  can  be  thorough. 

Handicapped  by  poverty  and  the  stress  of  pioneer  work 
in  a  new  and  bigoted  country  the  Catholic  Church  was 
slower  in  attempting,  on  a  large  scale,  to  evangelize  the 
Negro.  But  now  that  she  is  coming  to  the  aid  of  the  poor 
African  she  is  rapidly  winning  her  way  to  his  heart;  and 
she  is  coming  to  stay. 

In  more  recent  times  two  religious  congregations,  dis¬ 
tinctive  in  that  they  are  peculiarly  devoted  to  the  Negro 
apostolate,  have  come  into  existence  in  the  United  States. 
They  are  Saint  Joseph’s  Society  of  the  Sacred  Heart  for 
Colored  Missions,  a  body  of  priests  commonly  called  Joseph- 
ites,  and  the  Sisters  of  the  Blessed  Sacrament  for  Indians 
and  Colored  People.  These  two  religious  societies  were 
officially  constituted  at  almost  the  same  time.  I  will  first 
take  notice,  however,  of  the  work  of  the  Josephites. 

Saint  Joseph’s  Society,  as  an  independent  organization, 
was  begun  in  1892.  At  that  time  it  had  four  missions; 
two  in  Baltimore,  one  in  Richmond,  Virginia,  and  one  in 
Wilmington,  Delaware.  During  the  past  thirty  years  it 
has  extended  its  work  throughout  the  South  until  now  its 
missions  may  be  found  in  every  State  below  the  Mason- 
Dixon  line  with  the  exception  of  Georgia  and  South  Caro- 

[159] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


lina.  It  also  has  the  spiritual  care  of  the  colored  population 
of  Buffalo,  New  York.  Its  central  mission  stations  are 
distributed  as  follows:  two  in  Delaware,  four  in  Maryland, 
three  in  Virginia,  two  in  North  Carolina,  three  in  Tennessee, 
one  in  Arkansas,  two  in  Florida,  four  in  Mississippi,  six 
in  Alabama,  nine  in  Louisiana,  seven-  in  Texas,  one  in  the 
District  of  Columbia  and  one  in  New  York.  Besides  these 
the  Society  conducts  twenty-four  outlying  missions  which 
are  attended  from  the  central  stations.  Altogether,  there¬ 
fore,  the  Josephites  have  charge  of  sixty-nine  missions  for 
Negroes,  representing  a  spiritual  charge  of  39,843  souls. 
It  conducts,  moreover,  fifty-one  schools,  taught  by  123 
Sisters  and  forty-seven  lay  teachers.  These  schools  are 
giving  a  standard  education  to  nearly  9,000  colored  children. 
Seven  of  them,  besides  the  ordinary  eight  grades,  give 
complete  high  school  courses.  The  Society  also  conducts 
an  industrial  school  and  three  Knights  of  Columbus  evening 
schools.  It  has  one  orphan  asylum.  Its  own  members  are 
educated  at  Epiphany  College,  a  preparatory  seminary, 
Walbrook,  Baltimore,  and  Saint  Joseph's  Seminary,  Balti¬ 
more,  where  the  young  men  make  their  philosophical  and 
theological  studies.  In  1920  the  first  of  these  institutions 
numbered  sixty-five  students  while  there  were  thirty-three 
seminarians  at  Saint  Joseph’s.  In  the  same  year  there 
were  seventy-three  Josephite  priests  engaged  in  the  Soci¬ 
ety’s  mission  fields.  The  fruit  of  their  labors  is  given  in 
the  official  report  for  the  year  as  2,067  baptisms,  1,539  first 
Communions,  556  converts  and  230  catechumens  under 
instruction. 

Too  much  cannot  be  said  in  praise  of  the  heroic  work 
of  these  devoted  priests.  Often  they  have  had  to  face 
obstacles  unknown  even  to  the  foreign  missionary.  Yet 
these  brave  Josephites  have  ever  continued  to  forge  ahead 
and  can  truly  be  said  to  have  accomplished  a  great  work. 
New  Orleans,  whose  Catholic  colored  population  had  fallen 
away  from  the  Church  in  large  numbers,  affords  a  good 

[160] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


example  of  their  untiring  zeal  and  of  the  success  God  has 
granted  their  efforts.  In  September,  1916,  the  late  Arch¬ 
bishop  Blenk  of  that  city  erected  the  Parish  of  Corpus 
Christi,  for  colored  people.  The  Reverend  Samuel  J.  Kelly, 
S.  S.  J.,  was  appointed  pastor.  His  first  year  of  labor 
resulted  in  350  baptisms,  185  marriages,  2,400  Communions, 
800  children  in  Sunday  school  and  300  in  the  parochial 
school.  Such  great  throngs  of  Negroes  assembled  every 
Sunday  for  Mass  that  a  larger  church  and  school  were 
imperative.  Accordingly,  the  zealous  priest,  trusting  in 
God  and  the  striking  faith  of  his  parishioners,  built  a  com¬ 
bination  church  and  school  at  a  cost  of  $100,000.  Most  of 
the  work  of  construction  was  done  by  self-sacrificing  col¬ 
ored  Catholics,  who  likewise  very  soon  paid  off  $82,000  of 
the  debt  assumed  in  building.  At  the  end  of  four  years 
the  parish  numbered  15,000  souls  and  counted  960  children 
in  its  school.  So  great  a  flock  could  not  be  cared  for  by 
one  shepherd.  The  original  congregation,  therefore,  was 
divided  into  three  separate  parishes,  each  with  its  own 
church. 

Unlike  the  Josephites,  the  Sisters  of  the  Blessed  Sac¬ 
rament  devote  their  labors  to  the  Indian  as  well  as  to  the 
Negro.  The  history  of  this  vigorous  young  sisterhood 
reads  like  a  romance.  Its  foundress,  Miss  Katharine  Drexel, 
now  commonly  known  as  Mother  Katharine,  is  the  daughter 
of  the  late  Francis  A.  Drexel,  of  Philadelphia,  senior  partner 
of  the  Drexel-Morgan  banking  house.  When  a  young  woman 
she  made  a  pilgrimage  to  Rome  and  in  a  private  audience 
with  Leo  XIII  she  spoke  of  the  spiritual  neglect  of  the 
Indians  and  the  Negroes  in  the  United  States.  The  Holy 
Father  gazed  earnestly  at  the  kneeling  maiden  and  replied : 
“Why  not  become  a  missionary  yourself,  my  child?”  The 
words  proved  prophetic.  A  few  years  later,  in  November, 
1889,  under  the  direction  of  her  spiritual  guide,  Bishop 
O’Connor,  of  Omaha,  she  entered  the  novitiate  of  the  Sis¬ 
ters  of  Mercy  at  Pittsburg,  with  a  view  to  the  establish- 

[161] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ment  of  the  Congregation  of  the  Sisters  of  the  Blessed 
Sacrament.  She  was  soon  joined  by  companions,  and  after 
a  noviceship  of  eighteen  months,  the  new  community,  four¬ 
teen  in  number,  occupied  the  Drexel  homestead  as  a  tem¬ 
porary  convent.  Finally,  on  the  feast  of  Saint  Francis 
Xavier,  December  3,  1899,  the  Sisters,  whose  ranks  had 
been  swelled  by  nineteen  new  members,  took  possession  of 
their  present  motherhouse  at  Cornwells,  Pennsylvania. 

Since  its  foundation  the  Congregation  has  grown  ex¬ 
tensively.  To-day  it  numbers  216  professed  Sisters,  sev¬ 
enteen  novices  and  seventeen  postulants.  It  conducts  twen¬ 
ty-six  schools  for  Indians  and  Negroes  throughout  the 
United  States.  Altogether  it  cares  for  the  education  of 
more  than  6000  colored  children.  Probably  its  most  im¬ 
portant  school  is  Xavier  University,  New  Orleans.  This 
institution  has  an  enrollment  of  more  than  500  pupils. 
At  Rock  Castle,  Virginia,  the  Sisters  conduct  Saint  Francis 
de  Sales  Institute,  a  boarding  school  for  colored  girls  of 
the  South,  where  academic  and  normal  courses,  as  well  as 
courses  in  the  domestic  sciences  and  art,  are  given.  It 
numbers  145  pupils.  Besides  their  schools  these  zealous 
apostles  of  the  Negro  yearly  make  thousands  of  house-to- 
house  visitations  in  the  colored  sections  of  our  cities.  They 
visit  the  poor  and  the  sick  and  instruct  many  adults  in  the 
Faith.  They  make  their  way  through  the  colored  wards 
of  the  hospitals  and  even  penetrate  into  the  prisons  in 
search  of  the  less  fortunate  members  of  the  race.  They 
conduct  sewing  classes,  mothers’  meetings,  Sunday  schools, 
recreation  centers,  community  houses  and  other  social 
service  works.  Most  of  this  remarkable  growth  and  suc¬ 
cessful  expansion  must  be  attributed  to  the  personal  zeal 
and  charity  of  Mother  Katharine  who,  besides  herself,  has 
devoted  her  whole  private  fortune  to  the  work  which  she 
has  made  her  life’s  task.  In  behalf  of  her  and  her  Sisters 
it  must  be  said  that  theirs  is  not  the  vain,  showy  philan¬ 
thropy  of  a  day.  It  is  the  true,  practical,  persevering 

[162] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


charity,  embracing  the  daily  self-sacrifice,  the  daily  ridi¬ 
cule,  the  daily  personal  heroism  of  a  life-time. 

Besides  those  mentioned,  there  are  other  bodies  of 
religious,  men  and  women,  who  are  doing  an  heroic  work 
for  the  conversion  and  uplift  of  the  American  Negro.  The 
Capuchins,  Franciscans,  Vincentians,  Passionists  and  Jesu¬ 
its  all  have  representatives  in  the  field,  but  more  promi¬ 
nently  interested  are  the  Fathers  of  the  Society  of  the 
African  Missions,  of  the  Society  of  the  Divine  Word  and 
the  Holy  Ghost  Fathers.  The  Society  of  the  African  Mis¬ 
sions  has  the  State  of  Georgia  as  its  particular  scene  of 
operations.  The  Very  Reverend  Ignatius  Lissner,  L.  A.  M., 
sowed  the  first  seeds  of  his  wonderful  apostolate  in  that 
State  early  in  the  year  1907.  To-day  parishes,  schools, 
convents,  missions  and  other  institutions  of  charity  are 
scattered  throughout  Georgia  as  a  lasting  memorial  of  this 
great  apostle’s  untiring  zeal  and  prudence.  The  Reverend 
D.  J.  Bustin,  assistant  director  general  of  the  Catholic 
Board  for  Mission  Work  Among  the  Colored  People,  paid 
the  following  tribute  to  Father  Lissner  in  reference  to  the 
latter’s  work  in  Augusta: 

Eleven  years  ago  a  priest  born  and  educated  in  Alsace 
came  to  this  country,  speaking  but  a  few  words  of  English. 

He  was  sent  to  Augusta,  Georgia,  which  has  a  Negro  popu¬ 
lation  of  18,000,  and  found  just  exactly  two  Catholic  colored 
families.  To-day  he  has  over  400  colored  children  in  his 
school,  a  church,  house,  convent  school  and  orphan  asylum 
completely  out  of  debt,  representing  eleven  years’  work,  start¬ 
ing  with  two  Catholic  families.  Another  example  like  it  can¬ 
not  be  pointed  out  in  any  other  mission  field  of  the  world.* 

The  crowning  features  of  Father  Lissner’s  work  are 
his  recent  foundation  of  a  new  congregation  of  colored 
Sisters,  the  Handmaids  of  the  Most  Pure  Heart  of  Mary, 
to  aid  him  in  his  strenuous  missionary  enterprises,  and  his 
establishment  of  a  new  seminary  at  Highwood,  New  Jersey, 
for  white  and  colored  students  for  the  priesthood,  to  aug- 

*  Address:  Convention,  C.  S.  M.  C.,  1921. 

[163] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ment  the  ranks  of  his  co-laborers  in  Georgia.  The  infant 
Sisterhood  numbered  in  1922,  six  professed  nuns,  five  nov¬ 
ices  and  five  postulants.  Though  still  but  a  small  seed, 
both  it  and  the  new  seminary  are  destined  to  a  vigorous 
growth  for  the  spiritual  betterment  of  the  colored  people 
of  Georgia  and  America. 

The  Society  of  the  Divine  Word  and  the  Holy  Ghost 
Fathers  conduct  many  missions  among  the  Negroes.  The 
former  are  assisted  by  the  Missionary  Sisters,  Servants  of 
the  Holy  Ghost.  Besides  Saint  Monica's  Parish,  Chicago, 
they  have  flourishing  missions  at  Little  Rock,  Arkansas, 
and  in  Mississippi  at  Vicksburg,  Jackson,  Meridian  and 
Greenville.  In  the  last-named  city  they  opened  in  1920  a 
seminary  for  colored  students  who  desire  to  prepare  for 
the  priesthood.  Later  I  will  speak  at  greater  length  of 
this  important  event.  The  Holy  Ghost  Fathers,  sons  of  the 
Venerable  Francis  Mary  Libermann,  make  a  special  work 
of  the  Negro  apostolate  in  the  United  States.  In  1921  these 
saintly  men  ministered  to  no  less  than  twenty-two  mis¬ 
sions  and  stations  for  the  colored  people.  Surely  the  erec¬ 
tion  of  the  American  province  of  this  congregation  has 
proved  a  blessing  not  for  the  white  people  of  the  country 
only,  but  in  a  special  manner  for  the  abandoned  natives 
of  African  descent. 

In  a  manner  more  important  and  largely  even  direct¬ 
ing  and  sustaining  the  missionary  efforts  of  the  religious 
orders,  is  the  secular  clergy’s  contribution  to  the  Negro 
apostolate.  The  priests  of  the  country  have  done  much 
not  only  to  arouse  Catholic  interest  in  the  cause,  so  neces¬ 
sary  for  the  financial  support  of  the  missions,  but  they 
have  also  shouldered  the  heavier  burdens  of  the  actual 
parish  and  mission  work,  and  finally  in  1907  the  Hierarchy 
organized  the  Catholic  Board  for  Mission  Work  Among  the 
Colored  People  and  appointed  Monsignor  John  E.  Burke 
director  general.  Prior  to  that,  the  Third  Plenary  Council 
of  Baltimore  had  decreed  that  an  annual  collection  in  behalf 

[164] 


Archbishop  Charles  J.  Seghers 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


of  the  Indian  and  Negro  missions  be  taken  up  throughout 
the  country.  This  was  a  step  forward.  The  total  col¬ 
lection  for  1920  was  $210,717,  but  it  was  wholly  inadequate 
for  the  growing  needs  of  the  missions  to  the  Negro.  With 
the  advent  of  the  Catholic  Board,  especially  designed  to 
awaken  interest  in  and  obtain  financial  support  for  the 
colored  missions,  the  latter  may  truly  be  said  to  have 
entered  upon  a  new  era  of  prosperity.  Through  its  office 
in  New  York  it  keeps  in  touch  with  the  widespread  and 
far-flung  lines  of  the  whole  colored  mission  field.  It  pub¬ 
lishes  a  monthly  magazine,  Our  Colored  Missions,  through 
whose  columns  it  endeavors  to  keep  the  Catholic  public 
informed  of  the  needs  of  struggling  parishes  and  schools. 
It  makes  a  specialty  of  supporting  poverty-stricken  priests 
and  sisters  on  the  missions.  Besides  its  publication  it 
sends  its  representatives  into  various  dioceses  to  preach 
and  gather  funds.  Its  total  receipts  for  1920  amounted 
to  $110,000.  It  supports  more  than  168  Sisters,  thus  di¬ 
rectly  aiding  in  the  education  of  more  than  10,000  extra 
colored  children.  The  Board  has  also  been  of  invaluable 
assistance  in  its  foundation  of  special  burses  and  funds, 
in  its  generous  support  of  such  undertakings  as  the  new 
seminary  at  Greenville,  Mississipi,  and  the  summer  school 
at  New  Orleans  for  the  colored  Sisters,  and  in  its  largely 
successful  advocacy  of  an  enlightened  attitude  on  the  part 
of  Catholics  towards  the  Negro.  The  venerable  Monsignor 
Burke,  who  has  given  practically  his  whole  life  for  the 
conversion  of  the  Negro,  and  his  priestly  assistants  and 
co-laborers,  deserve  a  great  measure  of  credit  and  praise 
for  their  useful  services  to  the  cause  of  the  Negro  missions 
in  the  United  States. 

If,  now,  we  take  a  general  perspective  of  the  colored 
missions  we  see  that  the  Church  has  a  not  over-large  but 
a  steadily-growing  and  well  organized  force  of  apostolic 
men  and  women  laboring  to  evangelize  some  12,000,000 
souls.  In  this  splendid  band  there  are  about  183  priests, 

[165] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 

/ 

four  of  whom  are  colored,  and  nearly  900  Sisters,  some 
300  of  whom  are  of  Negro  blood.  Besides  the  Orders 
previously  mentioned,  the  nuns  are  Sisters  of  the  Holy 
Ghost,  Franciscans,  Sisters  of  Mercy,  of  Saint  Joseph,  of 
Charity,  Notre  Dame,  Mount  Carmel,  Dominicans,  Bene¬ 
dictines,  Mission  Helpers,  Sisters  of  the  Immaculate  Con¬ 
ception,  of  the  Holy  Name,  of  the  Good  Shepherd,  of  the 
Holy  Cross,  of  Divine  Providence,  of  Perpetual  Adoration, 
the  Religious  of  the  Sacred  Heart  and  the  Franciscan 
Sisters  of  the  Colored  Missions.  These  priests  and  Sisters, 
besides  many  missions  and  other  works  of  charity  and  zeal, 
care  for  about  eighty-four  colored  parishes,  conduct  133 
parochial  schools,  which  educate  more  than  22,000  children, 
one  seminary  for  colored  students,  five  academies,  three 
industrial  schools  and  manage  eleven  orphan  asylums,  and 
by  their  daily  prayers  and  mortifications  merit  the  light  of 
faith  for  many  a  poor  colored  person.  Arrayed  against 
them  is  poverty,  ignorance  and,  on  the  part  of  whites, 
prejudice.  To  these  adverse  influences  must  be  added 
about  35,000  colored  preachers,  who  wield  a  great  influence 
over  their  people,  and  an  innumerable  host  of  non-Catholic 
female  missionaries  and  Protestant  religious  and  social 
betterment  agencies. 

When  the  opposition  is  sifted  there  are  apparently 
several  manifest  obstacles  which  confront  the  Catholic  mis¬ 
sions.  They  are  a  lamentable  degree  of  ignorance  and 
prejudice  as  regards  the  Negro,  the  lack  of  a  colored 
clergy  and  Negro  secret  societies.  Since  the  Civil  War 
one  of  the  many  injustices  practiced  against  the  Negro 
has  been  a  propaganda  which  systematically  paints  a  false 
picture  of  our  colored  neighbor,  which  day  after  day  tells 
a  deliberate  lie  about  him,  a  lie  so  oft  repeated  and  insisted 
upon  that  the  calumniators  themselves  and  white  people 
in  general  have  come  to  consider  it  a  gospel  truth  or  an 
inspired  tradition  which  they  imbibe  and  make  a  part  of 
their  daily  creed  in  life  as  naturally  as  they  inhale  the 

[166] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


pure  air  and  make  it  a  part  of  their  being.  The  commonly 
accepted  but  calumnious  picture  of  the  Negro  is  not  re¬ 
ceived  as  genuine  by  the  vulgar  and  ignorant  only,  but 
men  otherwise  sane,  intellectual  and  even  spiritual  have 
allowed  their  truer  selves  to  be  warped  by  a  daily  carica¬ 
ture  of  the  colored  man  so  far-fetched  and  absurd  that  its 
serious  acceptation  is  a  reflection  on  the  boasted  intelli¬ 
gence  of  the  white  race.  This  fact  might  be  regarded  as 
an  interesting  phenomenon  and  be  viewed  merely  as  a 
rare  specimen  in  a  museum  by  the  sluggard  of  worldly 
motives  only,  but  when  it  affects  the  spiritual  good  and 
progress  of  God’s  Church  it  is  time  to  pause,  to  steady 
ourselves  and  to  call  a  halt. 

The  lack  of  a  colored  clergy,  the  second  obstacle  men¬ 
tioned  above,  is  one  of  the  many  evil  effects  of  this  false 
portrayal  of  the  Negro.  Ignorance  and  prejudice  cause 
many  to  oppose  the  elevation  of  the  Negro  to  the  priest¬ 
hood  ;  cause  them  to  lose  sight  of  a  very  fundamental  prin¬ 
ciple  of  their  religion,  namely,  that  “as  the  Catholic  Church 
of  God  is  foreign  to  no  nation,  so  should  every  nation  yield 
its  own  sacred  ministers.”*  Those  opposed  to  a  colored 
clergy  often  claim  that  Negroes  themselves  prefer  a  white 
pastor  and  that  they  will  not  respect  a  priest  of  their  own 
color.  Here  again  is  manifested  a  lamentable  ignorance 
which  is  ultimately  due  to  prejudice.  It  is  false  that 
Negroes  do  not  wish  for  priests  of  their  own  race.  The 
colored  people  long  for  their  own  priests  and  Sisterhoods. 
Even  if  this  truth  could  not  be  demonstrated  by  facts  and 
the  testimony  of  Negroes  themselves  and  authorities,  a 
little  reflection  should  show  the  absurdity  of  any  contrary 
supposition.  It  would  be  as  sane  to  say  that  the  Irish 
prefer  English  pastors  or  that  the  French  have  a  weakness 
for  German  priests  as  to  contend  that  the  Negro  race  pre¬ 
fers  the  ministrations  of  a  white  clergy  to  that  of  a  colored 
priesthood.  Father  Lissner,  for  the  past  fourteen  years 

*  Benedict  XV:  Apostolic  Letter,  November,  1919. 

[167] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  apostle  of  the  Negro  in  Georgia,  writes  as  follows  on 
this  subject: 

For  twenty-five  years  I  have  been  active  in  the  work  of 
uplifting  the  Negroes  and  have  taken  a  deep  interest  in  all 
that  might  conduce  to  that  end.  It  is  my  belief  that  the  most 
powerful  means  of  reaching  the  ordinary  and  emotional  coun¬ 
try  Negro  of  the  South,  who,  as  I  said  before,  is  the  real 
backbone  of  the  Negro  population,  would  be  the  ministry  of 
native  priests,  Sisters,  Brothers  and  catechists,  those  who  are 
of  their  own  kith  and  kin.  Who  understands  the  Negro,  I 
ask,  better  than  does  the  Negro  ?  Blood  is  thicker  than  water. 

I  feel  quite  sure  that  the  work  of  evangelization  will  be  slow 
unless  we  have  this  cooperation.* 

Father  Lissner  and  many  others  of  his  opinion  are 
men  of  long  and  tried  experience,  who  have  sounded  the 
innermost  depths  of  the  Negro  heart  as  few  white  men, 
by  reason  of  conventional  barriers,  have  been  privileged  to 
do.  We  must  accept  the  counsel  of  such  men,  encourage 
Negro  vocations  and  do  all  in  our  power  to  make  easy  the 
paths  of  those  whom  God  in  His  wisdom  has  called  to  His 
special  service. 

In  1920  the  Fathers  of  the  Society  of  the  Divine  Word 
opened  a  preparatory  seminary  for  colored  students  at 
Greenville,  Mississippi.  This  infant  institution  already 
numbers  thirty  excellent  students  from  all  parts  of  the 
country  who  will  soon  ascend  the  altar  as  priests  of  God 
and  become  a  powerful  stabilizing  influence  with  their  race. 
They  are  first  to  make  a  preparatory  course  of  studies 
which  will  be  followed  by  a  regular  period  of  novitiate 
and  the  pronouncement  of  the  three  vows  of  religion,  after 
which  they  will  pursue  their  philosophical  and  theological 
studies  and,  upon  ordination,  become  full-fledged  members 
of  the  Society  of  the  Divine  Word.  At  the  same  house 
has  been  opened  a  novitiate  for  colored  lay-Brothers,  three 
of  whom  are  already  preparing  to  take  their  vows.  Per¬ 
manent  buildings  for  the  seminary  and  novitiate  are  being 
constructed  at  Bay  Saint  Louis  near  New  Orleans. 

*  Report  of  the  Mission  Work  Among  the  Negroes  and  the  Indians, 
January,  1916. 


[168] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


If  an  efficient,  well  organized  native  clergy  could  be 
developed  among  the  Negroes  of  the  United  States  it  would 
do  much  to  eliminate  the  third  obstacle  to  the  conversion 
of  the  race.  They  would  largely  displace  the  colored 
preachers  who  are  one  of  the  most  powerful  mediums 
of  organization  among  their  people.  The  genius  of  the 
preacher  and  the  general  aptitude  of  the  race  to  organize 
are  not  always  directed  along  commonplace  religious  and 
social  lines,  but  very  frequently  find  a  more  fascinating 
outlet  in  the  formation  of  secret  societies.  It  is  true  that 
these  always  partake  of  a  religious  and  social  nature,  but 
a  pronounced  feature  also  is  an  oath,  objectionable  to  the 
best  Catholic  instinct,  which  definitely  characterizes  such 
organizations  as  “secret.”  To  what  an  extent  this  secre¬ 
tiveness  falls  under  the  ban  of  the  Church  is  open  to  dis¬ 
pute  and  it  would  be  a  service  to  the  colored  missions  if 
the  Church  would  make  an  authoritative  pronouncement 
on  so-called  Negro  Masonry  and  secret  societies.  “African 
Lodge,  Number  459,”  the  first  Negro  lodge  in  America, 
received  its  warrant  from  the  Grand  Lodge  of  England 
and  was  duly  organized  on  May  6,  1787.  A  few  years 
later,  Prince  Hall,  the  master  of  this  lodge,  who  had  issued 
licenses  for  other  lodges,  began  to  be  styled  grand  master. 
Thus  Negro  Masonry  took  its  rise  in  America.  There  is 
something  of  an  analogy,  however,  between  Afro-American 
Masonry  and  Negro  Protestantism.  Though  the  latter 
took  its  origin  from  Baptist  and  Methodist  sources,  it  was 
not  long  before  it  was  divorced  from  the  “white”  parent 
sect.  In  like  manner,  to-day  no  American  Masonic  lodge 
will  admit  a  Negro  to  membership.  If  certain  Negro  secret 
societies  can  be  called  Masonic  at  all,  it  is  as  an  independ¬ 
ent  group  only.  The  question  is  how  far  does  this  group, 
even  though  independent,  fall  under  the  ban  of  the  Church? 
Rightly  or  wrongly,  the  general  impression  which  prevails 
is  that  membership  in  Negro  secret  societies  is  an  impedi¬ 
ment  to  conversion,  and  thus  de  facto  they  are  at  present 

[169] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


a  great  obstacle  to  the  colored  missions.  Their  number  is 
legion  and  there  are  few  Negroes  of  any  consequence  who 
do  not  belong  to  one  or  more  such  organizations. 

Secret  societies,  benefit  unions  and  social  organiza¬ 
tions  in  general  have  a  special  appeal  for  colored  people. 
Not  to  mention  ordinary  pleasure  and  recreation,  what¬ 
ever  political,  economic  and  social  prosperity  Negroes  enjoy 
often  almost  wholly  depends  upon  their  fraternal  societies. 
If  to  become  Catholics  they  must  sacrifice  their  member¬ 
ship  in  these,  it  is  absolutely  necessary  that  some  equiva¬ 
lent,  stripped  of  objectionable  features,  be  given  them. 
An  attempt  in  this  direction  has  been  made  in  the  estab¬ 
lishment  of  the  Knights  of  Saint  Peter  Claver,  a  fraternal 
society  of  Colored  Catholics.  This  organization  is  flourish¬ 
ing  in  New  Orleans  and  it  is  to  be  hoped  that  it  may  soon 
spread  throughout  the  United  States.  Father  J.  P.  Van 
Baast  says  of  these  Knights: 

The  order  of  the  Knights  of  Saint  Peter  Claver  has  been 
a  blessing  from  God.  It  has  been  a  great  moral  force  for  the 
spread  of  the  Catholic  religion  among  the  colored  people  of 
America.  Any  priest  who  has  a  council  of  Knights  in  his 
parish  possesses  a  body  of  men  who  are  exceedingly  proud 
of  their  religion,  ever  ready  to  make  great  sacrifices  for  the 
good  cause  and  always  found  willing  to  defend,  at  whatever 
cost,  Christ’s  holy  teachings  and  His  anointed  priests.* 

With  a  bright  prospect  of  the  advent  of  such  colored 
Catholic  societies,  the  almost  certain  assurance  of  an  in¬ 
creased  native  clergy  and  the  slow  but  sure  development 
of  a  more  enlightened  and  thoroughly  Christian  attitude 
towards  the  Negro  on  the  part  of  white  people  in  general 
and  Catholics  in  particular,  the  future  of  the  missions  to 
the  Negro  is  most  promising  and  will  prove  a  great  bless¬ 
ing  for  the  colored  race  and  the  whole  American  nation. 
As  remarked  in  the  beginning,  the  race  question  is  to-day, 
as  in  the  past,  one  of  the  gravest  problems  with  which  the 
people  of  the  United  States  have  to  deal.  Its  solution  will 

*  Our  Colored  Missions,  March,  1920. 

[170] 


THE  CATHOLIC  MISSIONS  TO  THE  NEGRO 


be  a  tremendous  service  to  the  prosperity  and  civilization  of 
the  country.  The  Catholic  Church,  more  than  any  other 
agency,  is  busy  solving  that  problem  in  a  lasting,  genuine 
way.  President  Roosevelt  is  said  to  have  remarked  to  a 
former  pastor  of  Saint  Augustine's  colored  Catholic  parish, 
Washington,  District  of  Columbia,  that  the  Catholic  Church 
is  the  one  institution  which  can  properly  answer  America's 
racial  conundrum. 


BIBLIOGRAPHY 

Brawley:  “A  Social  History  of  the  American  Negro,”  New  York,  1921. 
Ledochowski:  “The  Choice  and  Formation  of  a  Native  Clergy  in  the 
Foreign  Missions,”  New  York,  1920. 

“The  Catholic  Encyclopedia,”  Vol.  XII,  Article:  Race,  Negro. 

Upton:  “Negro  Masonry,”  Cambridge,  1899. 

Hart:  “The  Southern  South,”  New  York,  1910. 

Graham:  “Children  of  the  Slaves,”  New  York,  1920. 

Kerlin:  “The  Voice  of  the  Negro,”  New  York,  1920. 

Seligmann:  “The  Negro  Faces  America,”  New  York,  1920. 
Sandburg:  “The  Chicago  Race  Riots,”  New  York,  1919. 

Epstein:  “The  Negro  Migrant  in  Pittsburg,”  Pittsburg,  1918. 
Brackett:  “The  Negro  in  M-aryland,”  Baltimore,  1889. 

Smith:  “A  Philosophy  of  Race  Relations,”  Washington,  1919. 
Pastoral  Letter  of  the  Archbishops  and  Bishops  of  the  United  States, 
Washington,  1920. 

Report  of  the  Work  among  the  Negroes  and  the  Indians,  January, 
1916;  January,  1921. 


[171] 


THE  GREAT  SEMINARIES 


Reverend  Arthur  J.  Scanlan,  S.  T.  D. 

IN  this  brief  sketch  it  is  evident  that  no  attempt  can 
be  made  to  give  a  complete  account  of  any  or  all  our 
seminaries.  A  few  have  been  selected  and  these  will 
serve  as  types  of  the  others.  The  history  of  some  of  the 
pioneer  seminaries  of  the  country  is  recorded  because  it 
will  serve  to  exemplify  the  hardships  and  discouragement 
which  accompanied  the  early  attempts  to  train  a  native 
clergy.  A  perusal  of  the  story  of  these  early  struggles  to 
plant  the  seed,  their  development  into  our  modern  semi¬ 
naries,  and  the  great  work  that  in  a  silent  but  effective 
way  is  being  accomplished  in  these  cloisters  of  the  Lord  will 
serve  for  a  better  realization  of  the  seminary’s  part  in 
the  advancement  of  the  things  of  God  and  country. 

Archdiocese  of  Baltimore 

Saint  Mary's  Seminary,  Baltimore. — The  foundation 
of  the  first  Catholic  seminary  in  the  United  States  goes 
back  to  the  year  1791.  In  the  summer  of  that  year  four 
Sulpicians  landed  in  Baltimore.  They  were  Francis 
Charles  Nagot,  Superior;  Anthony  Gamier,  Michael  Levo- 
doux  and  John  Tessier.  The  five  students  who  accom¬ 
panied  them  constituted  the  first  seminarians.  On  the 
outskirts  of  the  city  of  Baltimore  a  roadhouse  called  “The 
One  Mile  Tavern”  was  purchased.  It  was  dedicated  to 
the  Blessed  Virgin  and  opened  in  October,  1796.  In  the 
following  year  six  more  Sulpicians  arrived,  bringing  the 
number  up  to  ten.  This  arrival  was  quite  an  addition  to 
the  thirty-five  priests  whose  diocese  then  extended  from 
the  Atlantic  to  the  Mississippi  Valley.  It  was  indeed  a 
“truly  great  and  auspicious  event  for  the  United  States.” 

[172] 


THE  GREAT  SEMINARIES 


Failure  and  discouragement  met  these  pioneers  in  the  semi¬ 
nary  work  in  the  United  States.  The  following  figures 
show  how  near  to  failure  was  the  undertaking:  in  the 
first  three  years  there  were  five  students;  the  next  year 
only  two,  and  from  1795  to  1797  there  were  none  at  all. 
After  a  trial  of  ten  years  the  seminary  at  Baltimore  had 
little  or  no  prospect  of  success. 

The  abandonment  of  the  seminary  and  the  return  of 
the  Sulpicians  to  France  was  prevented  by  the  plea  of 
Bishop  Carroll,  who  thus  wrote  to  Father  Emery,  the 
Superior  of  the  Sulpicians:  “If  it  be  necessary  for  me 
to  bear  the  great  trial  to  see  the  greater  number  of  them 
depart,  I  implore  you  to  leave  here  at  least  a  germ  which 
may  produce  fruit  in  the  season  decreed  by  the  Lord.” 
The  Holy  Father  Pius  VII  saved  the  day  for  the  first  semi¬ 
nary  in  America  by  his  message  to  Father  Emery:  “My 
son,  let  that  seminary  stand;  it  will  bear  fruit  in  its  own 
time.” 

Slowly  but  surely  progress  was  made  and  the  Pope’s 
prophecy  was  fulfilled.  In  1803  Saint  Mary’s  College 
opened  its  doors  to  all  students  without  distinction  of 
creed  and  accepted  day-scholars  as  well  as  boarders.  Many 
boys  at  once  flocked  to  the  institution  and  instant  success 
followed.  In  January,  1804,  the  Legislature  of  Maryland 
raised  Saint  Mary’s  to  the  rank  of  a  university.  In  1806 
Father  Nagot  began  a  new  establishment  at  Pigeon  Hill, 
Adams  County,  Pennsylvania.  There  he  gathered  a  dozen 
promising  youths  of  the  neighborhood,  and  with  the  aid 
of  a  few  seminarians  trained  them  in  literature  and  piety. 
In  1808  the  students  at  Pigeon  Hill,  who  then  numbered 
sixteen,  were  transferred  to  Mount  Saint  Mary’s,  founded 
at  Emmitsburg  by  Father  Dubois.  In  1822  Pope  Pius  VII 
solemnly  conferred  on  Saint  Mary’s  the  title,  rights  and 
privileges  of  a  Catholic  University.  The  Sulpicians  in 
1852  decided  to  close  Saint  Mary’s  College,  which  was  later 
succeeded  by  Loyola  College  under  the  direction  of  the 

[173] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Jesuits.  This  they  did  because  of  their  desire  to  devote 
their  time  and  talents  exclusively  to  the  training  of  semi¬ 
narians. 

This  change  gave  a  new  impetus  to  Saint  Mary’s 
Seminary.  The  seminarians,  no  longer  diverted  from  their 
studies  by  employment  in  the  college,  were  able  to  prepare 
themselves  more  thoroughly  for  the  priesthood.  The  num¬ 
ber  was  considerably  augmented  by  students  who  were 
forced  to  emigrate  from  Ireland  on  account  of  the  famine. 
Many  who  were  desirous  of  studying  for  the  priesthood 
had  their  wish  gratified  at  Saint  Mary’s.  The  follow¬ 
ing  statistics  give  an  indication  of  the  growth  of  this 
seminary:  From  1791  to  1849  the  number  of  priests 
ordained  was  only  104.  From  1850  to  the  outbreak  of 
the  Civil  War  in  1861  the  progress  was  so  marked  that 
112  priests  were  ordained  and  twenty-six  dioceses  were 
furnished  with  priests.  The  progress  has  gone  on  unin¬ 
terruptedly  and  in  the  year  1922  its  enrollment  has  reached 
the  total  of  325  students. 

Saint  Mary’s  is  the  largest  of  our  American  semi¬ 
naries  and  draws  its  students  from  almost  every  diocese 
in  the  country.  In  the  course  of  its  existence  it  has  given 
a  number  of  bishops  to  the  Hierarchy,  and  over  2000  priests 
to  work  in  the  vineyard  of  the  Lord.  Its  superiors  have 
been  the  following:  Father  Nagot  from  1791  to  1810, 
Father  Tessier  from  1810  to  1829,  Father  Deluol  from 
1829  to  1849,  Father  Lehomme  from  1849  to  1860,  Father 
Dubreuil  from  1860  to  1878,  Father  Magnien  from  1878 
to  1902,  and  Father  Dyer,  who  has  directed  since  1902. 

In  this  brief  account  of  this  great  seminary  mention 
must  be  made  of  the  fact  that  it  was  at  Saint  Mary’s  in 
1855  that  the  sessions  of  the  First  Plenary  Council  of 
Baltimore  were  held,  an  event  which  will  ever  make  the 
seminary  a  landmark  in  the  growth  of  Catholicism  in  the 
United  States. 

Mount  Saint  Mary's,  Emmitsburg. — Mount  Saint 

[174] 


THE  GREAT  SEMINARIES 


Mary's  owes  its  origin  to  the  school  established  at  Pigeon 
Hill  in  1806  by  Father  Nagot,  the  first  Superior  of  Saint 
Mary's.  In  1808  the  students  were  transferred  to  Emmits- 
burg  and  placed  under  the  care  of  Father  Dubois,  the 
founder  of  Mount  Saint  Mary's.  Single  handed  this  zealous 
priest  trained  the  boys  and  did  service  as  pastor  in  the 
surrounding  country.  In  1812  he  was  joined  by  Father 
Brute,  who  relieved  him  of  some  of  his  arduous  duties. 
Financial  difficulties  necessitated  a  broadening  of  the  scope 
of  the  institution  and  it  was  changed  from  a  seminary 
devoting  itself  entirely  to  the  training  of  priests  to  a  col¬ 
lege  open  to  all  students.  As  a  consequence  of  this  change 
of  policy  it  was  separated  from  the  Society  of  Saint  Sulpice. 
This  occurred  in  1826,  the  year  in  which  Father  Dubois 
was  appointed  to  the  See  of  New  York.  It  is  a  matter  of 
interest  to  note  that  the  first  act  of  the  newly  appointed 
bishop  was  to  make  an  arrangement  by  which  the  New 
York  students  could  study  at  Mount  Saint  Mary's.  The 
history  of  Mount  Saint  Mary’s  furnishes  an  interesting 
and  important  chapter  in  the  educational  progress  of  the 
United  States.  The  Mount  has  given  hundreds  of  priests 
and  thousands  of  laymen  to  the  cause  of  Catholicism  in 
America.  At  present  it  has  seventy-two  students  in  the 
theology  department  and  500  in  the  college  department. 

Saint  Charles  College. — Saint  Charles  College  at  Elli- 
cott  City  was  opened  in  1848  with  four  students  by  the 
Reverend  Oliver  Jenkins,  S  S.,  who  became  its  first  presi¬ 
dent.  The  land  on  which  it  was  built  was  given  by  Charles 
Carroll,  a  Signer  of  the  Declaration  of  Independence.  In 
1831  the  corner-stone  was  laid  by  the  venerable  patriot 
himself,  then  in  his  ninety-fourth  year.  It  was  seventeen 
years  later  before  its  doors  were  opened,  the  delay  being 
due  to  the  lack  of  funds.  According  to  the  charter  granted 
by  the  Legislature  of  Maryland,  it  was  enacted  that  the 
“only  purpose  of  the  college  was  the  education  of  pious 
young  men  of  Catholic  persuasion  for  the  ministry  of  the 

[175] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Gospel/’  The  charter  further  intrusted  the  legal  adminis¬ 
tration  of  the  college  to  five  trustees  who  must  be  citizens 
of  the  United  States  and  members  of  the  Society  of  Saint 
Sulpice.  The  number  of  students  at  the  college  was  so 
small  that  Father  Jenkins  had  to  fill  the  duties  of  president, 
treasurer  and  teacher  of  most  of  the  classes.  This  small 
number,  however,  soon  increased  until  in  1859  it  had 
reached  the  hundred  mark.  The  work  begun  so  success¬ 
fully  by  the  first  president  continued  to  be  developed  by  his 
successors,  who  were  Father  Ferte  (1869-1876),  Father 
Dennis  (1876-1886),  Father  Dumont  (1886-1894),  Father 
Rex  (1894-1897),  Father  Schrantz  (1897-1906),  Father 
McKenny  (1906-1911). 

Among  her  most  distinguished  alumni  are  Cardinals 
Gibbons  and  O’Connell;  Archbishops  Gross,  Kain,  Keane 
and  Montgomery ;  Bishops  O’Reilly,  Burke,  O’Sullivan, 
Garvey,  Garrigan,  O’Connell,  Monaghan  and  Broderick. 

To  the  older  generation  of  students  the  best  remem¬ 
bered  of  the  staff  are  Father  John  B.  Tabb,  the  poet,  and 
Father  J.  B.  Menu,  who  for  forty  years  “hammered  Latin 
and  Greek  into  the  most  stubborn  heads.” 

On  the  19th  of  March,  1911,  the  buildings  were  de¬ 
stroyed  by  fire.  The  students  and  faculty  took  refuge  in 
Saint  Mary’s  and  Saint  Joseph’s  seminaries,  Baltimore,  and 
in  their  own  homes.  In  a  few  weeks  classes  were  resumed 
at  Catonsville,  where  a  larger  and  more  beautiful  Saint 
Charles  was  soon  erected.  In  1922  the  students  numbered 
250  with  the  Reverend  Charles  D.  Hogue,  S.  S.,  as  president. 

The  Sulpician  Seminary. — In  1919  the  Sulpicians 
opened  a  new  seminary  at  the  gate  of  the  Catholic  Uni¬ 
versity.  Instructions  in  the  standard  subjects  of  the 
second,  third  and  fourth  years  of  the  general  theological 
course  were  given  under  the  direction  of  the  Reverend 
Francis  Havey,  S.  S.  The  seminarians  are  permitted  to 
take  their  courses  in  pedagogy  at  the  Catholic  University 
and  missionary  preparation  at  the  Apostolic  Mission  House. 

[176] 


THE  GREAT  SEMINARIES 


One  hundred  and  fifteen  seminarians  were  on  register  in 
1922. 

Saint  John's  Seminary,  Boston. — For  many  years  the 
seminarians  of  Boston  were  educated  in  the  great  semi¬ 
naries  of  Montreal,  Baltimore  and  Troy,  in  this  country; 
and  in  Paris  and  Rome,  in  Europe.  The  rapid  growth  of 
the  Church  in  New  England  necessitated  a  local  seminary, 
and  the  metropolitan  see  of  New  England  was  selected  as 
the  proper  place  for  its  erection.  Ground  was  broken  at 
Brighton,  a  part  of  the  city  of  Boston,  in  the  spring  of 
1881,  by  Archbishop  Williams.  On  the  feast  of  the  Na¬ 
tivity  of  Our  Blessed  Lady  in  1884  the  diocesan  retreat 
was  held  in  the  new  building,  and  in  October  of  the  same 
year  theological  and  philosophical  students  were  received. 
The  students  came  from  Montreal  and  the  other  seminaries, 
while  a  new  contingent  came  from  Boston  College.  So 
rapidly  did  the  seminary  grow  that  in  1892  a  philosophy 
house  was  erected. 

The  Sulpicians  constituted  the  faculty  and  the  Rever¬ 
end  John  Hogan,  S.  S.,  who  had  taught  the  various  branches 
of  theology  in  Europe  for  thirty  years,  was  made  president. 
He  is  well  known  not  only  as  a  teacher  and  director  but 
also  as  the  author  of  “Clerical  Studies”  and  “Daily 
Thoughts.”  Father  Hogan  was  succeeded  in  1889  by 
Father  Rex,  who  directed  until  1894.  The  third  superior 
of  Saint  John’s  Seminary  was  the  Reverend  Daniel  Maher 
(1894-1906).  The  last  superior  was  the  Very  Reverend 
Francis  Havey,  who  presided  until  1911.  When  the  Sul¬ 
picians  withdrew  from  the  seminary  Monsignor  John  B. 
Peterson,  D.  D.,  professor  of  Moral  Theology,  was  appoint¬ 
ed  rector.  The  faculty  was  augmented  from  the  secular 
clergy.  The  number  of  students  in  1922  at  Brighton  was 
140,  all  from  the  Diocese  of  Boston. 

Cincinnati 

The  first  attempt  to  found  a  seminary  in  Cincinnati 

[177] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


occurred  when  Bishop  Fenwick  went  to  Rome  to  appeal 
for  priests  and  money  for  his  diocese.  He  returned  with 
three  priests  and  $10,000,  and  with  this  money  transformed 
a  wooden  chapel  which  served  as  a  cathedral  into  a  brick 
church.  Alongside  it  he  built  a  rectory  and  a  seminary 
to  which  he  gave  the  title  The  Athenaeum.  This  he  opened 
in  May,  1829,  with  ten  students,  four  of  whom  were  in 
the  theological  department  and  six  in  the  preparatory 
department. 

Bishop  Fenwick  had  time  only  to  plant;  he  had  not 
the  satisfaction  of  seeing  the  seed  take  root  and  spring 
into  fruit.  He  was  succeeded  by  Archbishop  Purcell, 
who  took  advantage  of  The  Athenaeum,  the  legacy  left 
him  by  his  predecessor,  and  began  at  once  to  enlarge  the 
scope  of  the  diocesan  seminary  which  was  destined  to  be¬ 
come  the  training  school  of  the  future  priests  of  the  States 
of  Ohio,  Kentucky,  Illinois  and  Michigan. 

The  Reverend  James  J.  Mullen  was  made  the  first 
president.  At  the  conclusion  of  the  year  he  left  to  assume 
charge  of  Saint  Patrick’s  Church  at  New  Orleans,  and 
Bishop  Purcell  took  charge  of  the  infant  institution  him¬ 
self,  dividing  his  time  between  the  duties  of  his  episcopal 
office  and  the  work  of  teaching.  At  the  conclusion  of  an¬ 
other  year  he  installed  Father  Jamison  as  president.  The 
institution  was  then  divided  into  two  departments,  The 
Athenseum  being  reserved  for  collegians  and  Saint  Francis 
Xavier’s  exclusively  for  seminarians.  In  September,  1839, 
the  bishop  transferred  the  seminary  from  the  city  to 
Saint  Martin’s,  Brown  County,  Ohio,  afterwards  the  site 
of  the  Academy  of  the  Ursuline  Nuns.  Father  Omely  was 
appointed  president  and  both  professors  and  students 
ministered  to  the  spiritual  wants  of  the  people  in  the  sur¬ 
rounding  districts.  In  1842  Bishop  Purcell  requested  the 
Lazarists  of  Missouri  to  take  charge  of  the  seminary, 
owing  to  the  scarcity  of  secular  priests.  Another  change 
of  location  took  place  in  1845,  when  the  seminary  was 

[178] 


THE  GREAT  SEMINARIES 


moved  to  the  city  and  placed  under  the  direction  of  Father 
Nota,  an  eminent  Jesuit  theologian. 

The  change  to  the  city  was  due  to  the  fact  that  a 
distance  of  forty  miles  was  regarded  as  too  far  away. 
The  rapid  increase  of  the  number  of  students  necessitated 
another  change  and  the  seminarians  were  again  trans¬ 
ferred,  this  time  to  the  bishop's  residence,  under  the  direc¬ 
tion  of  the  Reverend  D.  Whalen.  Here  the  students  be¬ 
came  a  part  of  the  bishop's  household,  and  when  the  bishop 
was  not  engaged  in  the  duties  of  his  office  he  recounted 
to  the  seminarians  the  experiences  of  his  episcopal  visita¬ 
tions. 

Mount  Saint  Mary's  of  the  West. — Through  the  benef¬ 
icence  of  some  Catholic  merchants,  Bishop  Purcell  was 
enabled  to  buy  a  tract  of  land  located  on  Price  Hill,  to  the 
west  of  Cincinnati,  for  a  new  seminary.  The  corner-stone 
was  laid  on  July  19,  1848,  and  thus  the  foundation  of  the 
new  seminary,  called  Mount  Saint  Mary's  of  the  West,  was 
laid.  For  professors  he  offered  the  seminary  to  the  Sul- 
picians,  but  the  society  was  unable  to  give  him  the  assist¬ 
ance  sought  and  he  was  obliged  to  select  the  staff  from 
the  priests  of  the  diocese.  The  Reverend  Michael  Hallinan 
was  appointed  first  rector.  In  1854  he  was  succeeded  by 
the  Reverend  John  Quinlan,  who  presided  over  the  semi¬ 
nary  until  his  elevation  to  the  See  of  Mobile.  As  a  result 
of  the  first  Provincial  Council  of  Cincinnati,  held  on  May 
13,  1855,  it  was  decided  to  have  two  seminaries,  one  for 
the  preparatory  course  and  another  for  philosophy,  both  to 
serve  the  entire  province.  Saint  Thomas’  Seminary  of  the 
Diocese  of  Louisville  was  selected  as  the  preparatory  semi¬ 
nary  and  Mount  Saint  Mary's  as  the  theological  seminary 
of  the  province. 

In  the  spring  of  1856  Archbishop  Purcell  decided  to 
enlarge  the  seminary  building  so  as  to  have  accommoda¬ 
tions  for  college  students,  thus  carrying  out  the  plan  of 
Mount  Saint  Mary’s  at  Emmitsburg.  In  September  the 

[179] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


college  department  was  opened  with  the  Reverend  Doctor 
Rosecrans  as  president.  Most  of  the  professors  were 
graduates  of  Mount  Saint  Mary's  at  Emmitsburg.  Doctor 
Rosecrans  remained  president  of  the  college  until  1861, 
when  he  was  appointed  Auxiliary-Bishop  of  Cincinnati. 
He  was  succeeded  by  Father  Barry,  who  undertook  the 
double  burden  of  rector  of  the  seminary  and  director  of 
the  college.  The  outbreak  of  the  Civil  War  proved  dis¬ 
astrous  to  both  seminary  and  college.  Very  few  students 
returned  to  the  college  for  the  session  of  1862-1863,  and 
it  was  found  impossible  to  provide  professors.  Father 
Corcoran  was  appointed  rector  of  the  seminary.  The  col¬ 
lege  department  was  kept  up  only  in  name,  chiefly  for  the 
accommodations  of  some  students  who  could  not  reach 
home  on  account  of  the  war.  On  October  20,  1863,  a 
disastrous  fire  nearly  caused  the  destruction  of  the  build¬ 
ing.  The  history  of  the  seminary  was  one  of  increasing 
success  till  1879,  when  financial  disasters  in  the  diocese 
compelled  the  Archbishop  to  close  it,  after  an  existence  of 
thirty-one  years.  Archbishop  Purcell’s  successor,  Arch¬ 
bishop  Elder,  however,  was  enabled  to  reopen  it  on  the 
receipt  of  a  gift  of  $100,000  from  a  prominent  Catholic 
layman,  on  September  12,  1887,  under  the  rectorship  of 
the  Very  Reverend  Thomas  S.  Byrne,  one  of  the  old  faculty. 
He  continued  to  govern  the  institution  until  he  was  called 
to  be  Bishop  of  Nashville  in  1894.  In  1904  the  seminary 
was  transferred  to  its  present  site  at  Cedar  Point,  Hamil¬ 
ton  County,  Ohio.  The  number  of  students  has  increased 
to  210,  and  the  closing  of  the  theological  seminary  at 
Cleveland  is  adding  still  more  to  this  number. 

Milwaukee 

In  1851  the  first  Bishop  of  Milwaukee,  John  Martin 
Henni,  opened  in  his  own  house  a  seminary  for  the  ac¬ 
commodation  of  some  students  whom  he  instructed  himself. 
The  number  increased  to  seven,  who  were  placed  under 

[180] 


THE  GREAT  SEMINARIES 


the  direction  of  the  Reverend  Martin  Heiss.  It  was  then 
that  the  Reverend  Joseph  Salzmann,  a  priest  of  the  diocese, 
made  an  appeal  to  his  fellow-priests  in  behalf  of  the  con¬ 
templated  seminary,  and  as  a  result  $5000  were  collected 
from  the  clergy  and  a  considerable  amount  from  the  laity. 
A  piece  of  property  comprising  forty-eight  acres  on  the 
south  point  of  Milwaukee  Bay  was  selected  and  the  students 
transferred  there  in  1854.  The  cholera  soon  diminished 
their  number  to  three,  who  were  located  temporarily  in 
the  house  of  the  Brothers  of  Saint  Francis,  near  the  site 
of  the  future  seminary.  On  January  29,  1856,  the  new 
seminary  was  blessed  by  the  Bishop  and  Father  Heiss  was 
appointed  its  first  rector. 

In  his  opening  address  the  rector  made  the  prophecy 
that  “the  seminary  would  be  a  nursery  for  the  entire  West 
and  future  generations  would  reap  the  fruit,”  a  prophecy 
which  was  soon  destined  to  be  fulfilled.  The  seminary 
opened  with  twenty-five  students  and  the  number  grew  so 
rapidly  that  in  1868,  when  the  rector  was  appointed  Bishop 
of  La  Crosse,  the  number  had  increased  to  101  seminarians 
and  103  college  students.  Doctor  Joseph  Salzmann  was 
appointed  to  be  the  successor  of  Father  Heiss.  Under  his 
administration,  which  lasted  until  1874,  additions  were 
made  to  the  buildings,  additional  purchases  of  property 
were  made  and  a  normal  school  for  the  training  of  Cath¬ 
olic  teachers  was  opened.  The  Reverend  Christopher 
Waplehorst  of  the  Archdiocese  of  St.  Louis  was  appointed 
to  succeed  Doctor  Salzmann.  Under  his  administration 
the  buildings  were  again  increased  and  the  theologians  and 
philosophers  placed  in  separate  sections  of  the  building. 
Father  Waplehorst  resigned  in  1879  to  enter  the  Order 
of  Saint  Francis,  and  Father  Flasch  was  appointed  his 
successor.  He  held  office  until  he  was  consecrated  Bishop 
of  La  Crosse  in  1881.  Saint  Francis'  Seminary  draws  its 
professors  from  the  secular  clergy  and  from  various  dio¬ 
ceses.  The  original  motive  was  to  provide  priests  for  the 

[181] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


German  population,  but  its  character  has  been  and  still 
is  cosmopolitan.  Over  1000  priests  have  been  ordained 
from  the  seminary,  most  of  whom  are  scattered  through¬ 
out  the  dioceses  of  the  West.  Three  of  its  professors  have 
become  archbishops  and  eleven  of  its  students  bishops. 
The  seminary  is  now  one  of  the  largest  of  the  United  States, 
its  present  attendance  being  300. 

New  York 

Bishop  Dubois,  who  had  been  founder  and  president 
of  Mount  Saint  Mary’s,  selected  Nyack  as  a  suitable  place 
for  his  diocesan  seminary.  The  corner-stone  was  laid  in 
1833  and  Father  McGarry  was  appointed  first  president 
with  Father  John  McCloskey,  later  Archbishop  of  New 
York  and  the  first  American  Cardinal,  as  vice-president. 
Before  the  building  was  opened  it  was  destroyed  by  fire 
and  the  enterprise  was  abandoned.  Bishop  Dubois’  coad¬ 
jutor,  Bishop  Hughes,  selected  a  site  at  LaFargeville,  near 
the  Thousand  Islands,  and  in  1838  Saint  Vincent  de  Paul’s 
Seminary  was  opened.  It  was  closed  after  two  years,  as 
the  distance  from  New  York  City  was  too  great. 

Saint  John's  Seminary ,  Fordham . — When  Bishop 
Hughes  saw  that  LaFargeville  was  a  failure  he  purchased 
Rose  Hill  at  Fordham,  and  converted  the  two  buildings  on 
the  land  into  a  seminary.  In  order  to  finance  it  he  found 
it  necessary  to  go  to  Europe  and  returned  with  sufficient 
funds  to  start  the  seminary.  In  September,  1840,  Saint 
John’s  Seminary  was  opened  under  the  direction  of  the 
Vincentian  Fathers.  In  1844  the  seminarians  were  tem¬ 
porarily  removed  to  the  city,  but  returned  the  following 
September  to  new  and  larger  quarters.  From  1846  to 
1856  the  seminary  was  under  the  direction  of  the  Jesuits, 
their  predecessors  having  withdrawn  because  of  other  de¬ 
mands  on  their  Society.  In  1856  the  Jesuits  withdrew  and 
it  was  placed  under  diocesan  priests  until  its  close  in 
1860.  The  outbreak  of  the  Civil  War,  the  difficulty  of 

[182] 


THE  GREAT  SEMINARIES 


securing  a  faculty,  and  the  desirability  of  establishing  a 
provincial  rather  than  a  diocesan  seminary  caused  Bishop 
Hughes  to  decide  upon  a  new  location.  The  seminary  at 
Fordham  was  in  existence  twenty  years  and  during  that 
time  the  student  body  had  grown  from  fourteen  to  fifty,  the 
number  at  its  close.  During  its  existence  107  priests  were 
ordained  from  Fordham,  a  record  which  for  those  days 
of  struggle  and  tribulation  was  one  to  be  proud  of. 

Saint  Joseph's,  Troy. — The  new  seminary  for  the 
province,  which  then  included  the  six  New  England  States 
and  New  York  and  New  Jersey,  was  located  at  a  central 
point,  Troy.  The  building  was  purchased  from  the  Metho¬ 
dists  at  the  cost  of  $197,000.  The  Methodists  had  tried 
in  vain  to  fill  this  immense  building  with  aspirants  for 
the  ministry  and  were  forced  by  financial  difficulties  to 
sell.  Bishop  McCloskey  of  Albany  went  to  Europe  to 
secure  a  faculty,  and  met  with  a  hearty  response  from 
Bishop  Debelecque  of  Ghent,  who  gave  permission  to  five 
graduates  of  the  University  of  Louvain  and  three  Brothers 
of  the  Good  Work  to  come  to  America  and  aid  in  the  new 
enterprise.  The  seminary  was  opened  in  October,  1864, 
under  the  title  Saint  Joseph’s  Provincial  Seminary,  six  of 
the  nine  bishops  of  the  province  having  agreed  to  use  it 
for  their  seminarians.  The  students  numbered  seventy, 
but  before  the  end  of  the  year  the  attendance  grew  to 
100,  owing  to  the  destruction  by  fire  of  the  seminary  at 
Niagara.  The  first  rector  was  the  Very  Reverend  Canon 
Vandenhende,  1864  to  1871;  the  second,  the  Very  Reverend 
Henry  Gabriels,  1871  to  1892,  and  the  last  rector  was  the 
Very  Reverend  P.  A.  Puissant,  1892-1896,  when  Arch¬ 
bishop  Corrigan  of  New  York  decided  to  open  a  new  semi¬ 
nary.  Two  reasons  were  assigned  for  the  closing  of  Troy, 
the  desire  of  a  location  near  the  city  and  the  necessity  of 
securing  a  new  faculty.  In  the  thirty-one  years  of  its 
existence  about  760  priests  who  had  studied  within  its 
halls  were  ordained. 


[183] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Saint  Joseph's  Seminary,  Dunwoodie. — The  site  select¬ 
ed  by  Archbishop  Corrigan  for  the  new  seminary  was 
Dunwoodie,  half  way  between  Yonkers  and  Mount  Vernon. 
The  location  was  an  historic  one,  as  the  place  had  been 
traversed  by  the  American  Army  during  the  Revolutionary 
days.  The  corner-stone  was  laid  on  May  17,  1891,  in  the 
presence  of  100,000  persons.  The  blessing  of  the  seminary 
took  place  on  August  12,  1896.  The  direction  of  the  semi¬ 
nary  was  intrusted  to  the  Sulpicians,  the  first  rector  being 
the  Reverend  Edward  Dyer,  1896-1902.  On  September 
21,  1896,  the  seminary  opened  its  doors  with  ninety-eight 
students  and  with  a  faculty  of  five  Sulpician  Fathers  and 
four  diocesan  priests.  On  the  promotion  of  Father  Dyer 
to  be  the  Superior  of  the  Sulpician  Community  in  the 
United  States,  the  Very  Reverend  James  F.  Driscoll,  S.  S., 
was  appointed  as  the  second  president,  1902-1909.  During 
the  scholastic  year  of  1905-1906  the  seminary  reverted  from 
the  control  of  the  Sulpician  Fathers  to  that  of  the  arch¬ 
diocesan  authorities,  four  of  the  Sulpicians  becoming  affili¬ 
ated  with  the  Archdiocese  of  New  York.  The  third  rector 
was  the  Right  Reverend  John  P.  Chidwick,  1909-1922. 
The  Very  Reverend  James  F.  McIntyre  was  appointed  at 
the  opening  of  the  year  1922  to  succeed  him. 

In  the  twenty-six  years  of  its  existence  709  priests 
have  been  ordained  and  the  number  of  seminarians  within 
its  halls  has  grown  to  over  250.  Fifty  dioceses  and  seven 
Religious  Communities  have  had  students  at  Dunwoodie. 
In  the  Great  War  eighty-eight  of  the  Alumni  served  as 
chaplains  and  several  of  the  faculty  left  their  studies  to  go 
to  the  front.  The  names  of  the  Reverend  Francis  P.  Duffy 
of  the  Sixty-ninth  New  York  and  the  Reverend  John 
Brady  of  the  Marines,  who  were  the  recipients  of  Dis¬ 
tinguished  Service  Crosses,  cast  additional  lustre  on,  their 
Alma  Mater.  In  the  educational  field,  in  the  mission  field 
and  in  Catholic  charities,  Dunwoodie  has  won  fame  and 
honor. 


[184] 


THE  GREAT  SEMINARIES 


Philadelphia 

In  the  diocesan  synod  of  1832  Bishop  Kenrick  pro¬ 
posed  to  his  priests  the  establishment  of  a  seminary  for 
his  diocese.  The  proposal  met  with  the  warmest  support 
of  the  thirty  priests  present  and  the  report  of  the  com¬ 
mittee  on  a  practical  plan  was  adopted,  but  before  much 
could  be  accomplished  toward  the  establishment  of  the 
seminary,  the  cholera  brought  destruction  to  the  land.  In 
1835  Bishop  Kenrick  had  taken  a  residence  for  himself 
and  there  opened  his  little  theological  seminary,  while  col¬ 
lecting  resources  and  books  for  a  future  edifice  and  library. 
The  five  seminarians  were  trained  and  instructed  by  the 
Bishop  and  formed  the  nucleus  of  the  future  seminary  of 
Saint  Charles.  In  1838  he  bought  an  unfinished  building 
on  Eighteenth  and  Race  streets,  and  there  began  the  Semi¬ 
nary  of  Saint  Charles  Borromeo.  The  institution  cost 
about  $2000,  all  collected,  except  $365,  from  the  Propaga¬ 
tion  of  the  Faith.  In  1839  the  seminary  was  moved  to  a 
fine  building  in  Race  street,  fronting  Logan  Square,  the 
Reverend  Michael  O’Connor  became  superior  and  the  text 
book  in  Dogma  was  the  new  “Theologia  Dogmatica,”  of 
which  Bishop  Kenrick  was  the  author.  In  1841  Father 
O’Connor  was  sent  to  Pittsburgh  as  vicar-general  and  four 
priests  of  the  Congregation  of  the  Mission  took  charge  of 
the  seminary.  In  1844  two  churches  and  the  seminary 
were  destroyed  by  fire,  in  the  wave  of  bigotry  that  swept 
the  city.  The  seminary  was  soon  rebuilt  on  Race  street 
and  enlarged  to  twice  its  former  length,  at  a  cost  of  $6000. 
After  eleven  years  in  the  seminary  the  Lazarists  Fathers 
withdrew,  owing  to  their  reduced  numbers.  The  Reverend 
Charles  O’Hara,  D.  D.,  was  appointed  rector  and  a  faculty 
was  formed  from  diocesan  priests.  Shortly  after  this 
Bishop  Neumann  secured  the  Aston  Ridge  Female  Seminary 
at  Glen  Riddle  and  opened  a  preparatory  seminary  under 
the  Very  Reverend  Jeremiah  F.  Shanahan.  In  1865  Bishop 
Wood  purchased  property  about  five  miles  from  the  Penn- 

[  185  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sylvania  railroad  station  in  Philadelphia  and  on  April  4, 
1866,  he  laid  the  corner-stone  of  the  new  seminary  of 
Saint  Charles  Borromeo.  At  this  time  there  were  sixty- 
eight  pupils  in  the  theological  seminary  and  forty  in  the 
preparatory.  Of  the  eminent  professors  who  taught  in 
the  institution,  mention  might  be  made  of  Cardinal 
Dougherty,  the  two  Archbishops  Kenrick,  Bishops  O’Con¬ 
nor,  Domenec,  Amat,  O’Hara  and  Shanahan.  The  Cath¬ 
olic  Quarterly  Review  and  the  American  Ecclesiastical 
Review  were  published  from  this  seminary.  The  rector 
in  1923  is  the  Right  Reverend  Monsignor  Edmond  Fitz- 
Maurice  and  the  seminarians  number  238. 

St.  Louis 

The  present  Kenrick  Seminary  had  as  its  predecessors 
Saint  Mary’s  at  the  Barrens  and  Saint  Vincent’s  Seminary 
at  Cape  Giradeau,  Missouri.  It  has  a  history  extending 
back  over  a  hundred  years  and  one  worthy  of  record  in 
the  religious  annals  of  the  West. 

Saint  Mary's  at  the  Barrens. — This,  the  oldest  insti¬ 
tution  of  learning  west  of  the  Mississippi,  was  situated  in 
Perry  County,  Missouri,  about  eighty  miles  below  St.  Louis. 
In  the  spring  of  1818  the  Reverend  Felic  de  Andreis, 
founder  of  the  Congregation  of  the  Mission  in  the  United 
States,  acceding  to  the  request  of  Archbishop  Dubourg, 
consented  to  open  Saint  Mary’s  Seminary.  The  Reverend 
Joseph  Rosati,  afterwards  Bishop  of  St.  Louis,  was  ap¬ 
pointed  president.  Despite  the  poverty  and  privations  at¬ 
tending  its  early  years,  the  heroic  spirit  and  zeal  animating 
the  founders  triumphed  over  every  difficulty,  and  the 
Barrens  soon  became  a  beacon  light  of  ecclesiastical  learn¬ 
ing  in  the  wilderness  of  the  great  Mississippi  Valley.  In 
the  early  years  of  poverty  and  heroism, 

The  buildings  consisted  of  two  log  cabins.  The  largest 
of  them,  a  one-storied  cabin,  contained  in  one  corner  the 
theological  department,  in  another  the  school  of  philosophy, 
in  a  third  the  tailor  shop  and  in  the  fourth  a  shoe  maker. 

[186] 


THE  GREAT  SEMINARIES 


The  refectory  was  a  detached  log  house,  and  in  very  bad 
weather  the  seminarians  often  went  to  bed  supperless  rather 
than  make  the  journey  thither  in  search  of  their  scanty 
fare.  It  was  no  uncommon  thing  for  them,  of  a  winter’s 
morning,  to  rise  from  their  mattresses  spread  upon  the  floor 
and  find  over  their  blankets  a  covering  of  snow  which  had 
drifted  through  the  crevices  of  the  logs.  For  three  hours 
every  day  the  students  of  divinity  were  expected  to  teach 
in  the  secular  college,  and  for  outdoor  exercise  they  cut  fuel 
and  worked  on  the  farm. 

On  Saturday  it  was  a  common  thing  to  see  three  or 
four  priests,  each  accompanied  by  a  student  of  theology  and 
all  on  horseback,  starting  off  in  all  directions  to  spend  the 
Sunday  in  the  missions  far  distant  from  the  seminary,  the 
priests  hearing  confessions  and  baptizing,  while  the  semi¬ 
narian  taught  catechism  and  preached  the  sermon. 

The  seminarians  numbered  eighteen  shortly  after  the 
opening,  but  it  was  not  until  the  early  thirties  that  they 
reached  thirty-five.  In  1823  Father  Rosati  was  appointed 
coadjutor  to  the  Bishop  of  New  Orleans,  but  continued  to 
live  at  the  seminary  until  1826,  when  he  was  appointed 
bishop  of  the  newly  formed  Diocese  of  St.  Louis.  Father 
Rosati  was  succeeded  in  turn  by  Father  Leo  de  Nekere, 
Father  John  Odin,  Father  John  Timon,  and  Father  Paquin. 
The  revolution  in  Spain,  which  caused  many  of  the  Lazar- 
ists  to  emigrate,  and  the  arrival  of  several  priests  of  the 
Order  from  Italy  augmented  the  faculty.  In  1823  a  col¬ 
lege  department  was  opened  at  the  Barrens  and  the  number 
of  students  soon  increased  to  139.  For  many  years  this 
seminary  was  the  principal  centre  of  ecclesiastical  learning 
in  the  Mississippi  Valley  and  from  its  halls  went  forth 
not  only  priests  and  bishops  but  laymen  who  attained  emi¬ 
nence  in  their  several  callings.  Since  1888  Saint  Mary’s 
has  been  devoted  exclusively  to  students  of  the  Congre¬ 
gation  of  the  Mission  as  the  Mother  House  of  the  Western 
Province.  During  its  half  century  of  existence  Saint 
Mary’s  made  two  contributions  to  the  cause  of  religion 
which,  while  hampering  the  work  of  the  seminary,  were 
invaluable  assets  to  Catholicism  in  America.  The  first  of 
these  was  the  continuous  missionary  work  of  the  faculty 

[187] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


throughout  the  entire  region  from  the  Missouri  River  to 
the  Gulf  of  Mexico  and  westward  as  far  as  the  Kansas 
State  line.  These  long  missionary  excursions  through 
Missouri,  Kansas  and  Texas  were  of  frequent  occurrence, 
lasting  for  weeks  and  months,  after  which  the  missionary 
retired  to  the  seminary  for  a  few  days’  rest  and  then 
started  off  in  another  direction.  The  second  contribution 
was  to  the  episcopacy.  The  names  of  Rosati,  DeNekere, 
Odin,  Timon,  Lynch,  Amat,  Domenec  and  Ryan,  form  Saint 
Mary’s  Roll  of  Honor  in  the  American  Hierarchy. 

Saint  Vincent's  Seminary  at  Cape  Giradeau. — This 
seat  of  learning  was  established  by  the  priests  of  the  Con¬ 
gregation  of  the  Mission  in  1840.  In  1844  the  collegiate 
part  of  Saint  Mary’s  Seminary  at  the  Barrens  was  trans¬ 
ferred  to  the  Cape  and  Saint  Mary’s  under  the  presidency 
of  the  Reverend  M.  Domenec,  was  continued  as  the  semi¬ 
nary.  During  its  early  years  it  passed  through  many  ma¬ 
terial  reverses.  In  1844  an  overflow  of  the  Mississippi,  the 
greatest  ever  known,  occurred,  destroying  the  farm  lands. 
In  1848  the  building  was  destroyed  by  the  explosion  of 
gunpowder  on  a  boat  which  was  tied  up  for  the  winter 
in  front  of  the  seminary.  In  1855  a  cyclone  struck  the 
seminary,  carrying  away  the  roof  and  destroying  a  part 
of  the  main  building.  Despite  all  these  reverses  the  semi¬ 
nary  continued  to  grow.  In  1859  the  theological  depart¬ 
ment,  after  many  changes  and  removals,  was  finally 
reestablished  at  Cape  Giradeau,  where  it  continued  until 
the  opening  of  the  Kenrick  Seminary  in  1893.  The  Rever¬ 
end  James  McGill  was  president  from  1859  to  1863;  the 
Reverend  Joseph  Alizeri  from  1863-1868;  Reverend  J.  W. 
Hickey,  C.  M.,  1868-1876;  the  Reverend  P.  McHale,  1876- 
1884 ;  the  Reverend  P.  V.  Byrne  from  1884-1887 ;  and  the 
Reverend  T.  F.  Nugent  from  1887  to  1893,  when  the  semi¬ 
nary  department,  including  the  faculty  and  students,  was 
transferred  to  St.  Louis  and  became  the  Kenrick  Theologi¬ 
cal  Seminary. 


[188] 


Saint  Mary’s  Seminary,  Baltimore,  Maryland 


THE  GREAT  SEMINARIES 


The  Kenrick  Seminary. — Archbishop  Kenrick  in  1892 
requested  the  Vincentian  Fathers  to  take  charge  of  a  semi¬ 
nary  in  St.  Louis,  and  in  September,  1893,  a  building  which 
had  been  used  for  a  Visitation  convent  on  Cass  Avenue 
was  opened,  with  the  students  from  Cape  Giradeau  as  a 
nucleus.  Since  that  time  its  career  has  been  most  success¬ 
ful  and  as  a  result  of  its  growth  another  building  had  to 
be  erected  outside  the  city  in  a  tract  of  371  acres  which 
has  been  christened  “Glennon  Park,”  in  honor  of  the  pres¬ 
ent  Archbishop  of  St.  Louis,  the  sponsor  for  the  new  in¬ 
stitution.  The  building  in  its  appointments  and  equipment 
is  of  the  very  finest  kind  and  indicates  a  great  advance 
in  the  construction  of  a  seminary.  The  faculty  and  stud¬ 
ents  took  possession  on  September  15,  1915. 

The  alumni  are  stationed  in  nearly  every  diocese  of 
the  West  and  most  of  the  Western  and  Southern  bishops 
have  students  enrolled  at  Kenrick.  In  1902  a  preparatory 
seminary  was  opened  in  St.  Louis.  This  is  conducted  as 
a  day  school  and  has  its  own  buildings  and  faculty.  The 
number  of  students  in  the  theological  department  is  225 
and  in  the  preparatory  seminary  106. 

St.  Paul 

The  first  Bishop  of  St.  Paul,  the  Right  Reverend  John 
Cretin  (1851-1857),  opened  a  seminary  shortly  after  his 
consecration,  at  his  own  residence,  and  instructed  the 
future  levites  in  the  knowledge  necessary  for  the  sanctuary. 
His  successor,  Bishop  Grace  (1859-1884),  continued  this 
work  and  had  a  preparatory  school  for  boys  who  felt  a 
vocation  for  the  priesthood.  Among  its  pupils  was  the 
Right  Reverend  John  Shanley,  afterwards  Bishop  of  Fargo. 
Unfortunately,  after  some  years  of  existence,  it  had  to  be 
given  up  for  lack  of  accommodations. 

The  present  Seminary  and  College  of  Saint  Thomas 
was  started  by  Archbishop  Ireland  in  1885  with  an  attend¬ 
ance  of  twenty-seven  students  in  theology  and  philosophy 

[189] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  thirty  in  the  classical  department.  It  continued  to 
serve  both  as  a  college  and  a  seminary  until  1894,  when 
the  seminary  was  transferred  to  the  new  quarters  at  Saint 
Paul's  Seminary.  This  edifice  was  built  and  endowed  by 
the  munificence  of  the  great  railroad  magnate,  James  J. 
Hill.  Saint  Paul’s  Seminary  started  with  sixty  students 
but  has  grown,  until  in  1922  it  had  183.  Saint  Thomas’ 
College  also  increased  rapidly  and  now  numbers  900 
students.  The  seminary  is  conducted  by  diocesan  priests 
under  the  directorship  of  the  Very  Reverend  Humphrey 
Moynihan. 

San  Francisco 

Menlo  Park ,  Saint  Patrick's  Seminary. — When  the 
Most  Reverend  Archbishop  Riordan  of  San  Francisco  took 
charge  of  his  diocese  he  planned  to  found  a  central  semi¬ 
nary  for  the  whole  Pacific  coast.  The  fact  that  the  two 
previous  seminaries  in  the  diocese  had  failed  through  lack 
of  teachers  and  students  did  not  deter  him.  A  new  site 
a  half  mile  from  Menlo  Park  was  given  the  Archbishop 
and  for  his  faculty  he  appealed  to  the  Sulpicians  to  take 
charge.  The  superior-general  stated  that  it  would  be  im¬ 
possible.  As  in  the  case  of  Bishop  Carroll  and  Saint 
Mary’s  at  Baltimore,  so  did  the  Archbishop  turn  to  the 
Holy  Father  to  aid  him  and  Leo  XIII  came  to  his  assist¬ 
ance:  “I  will  speak  for  you,  you  shall  have  Sulpicians.”  In 
1898  the  junior  college  was  formally  opened  under  the 
presidency  of  the  Very  Reverend  A.  J.  Vuibert,  S.  S.  The 
classical  course  was  begun  with  three  classes,  which  were 
to  advance  gradually  to  philosophy  and  theology.  In  the 
great  earthquake  of  1906  the  Saint  Patrick’s  Seminary 
was  severely  damaged,  but  after  a  brief  interruption  of 
studies  the  building  was  restored  and  classes  reopened. 
The  present  superior  is  the  Very  Reverend  H.  A.  Ayrinhac, 
S.  S.,  and  the  number  of  students  in  both  college  and 
seminary  270. 


[190] 


THE  GREAT  SEMINARIES 


Chicago 

In  the  upbuilding  of  the  great  Archdiocese  of  Chicago 
several  efforts  were  made  but  without  success  to  establish 
a  diocesan  seminary.  In  1905  Archbishop  Quigley  opened 
a  diocesan  college  for  a  preparatory  seminary  which  has 
450  students  under  direction  of  diocesan  priests.  Arch¬ 
bishop  Mundelein  determined  that  there  should  be  an  up- 
to-date  institution,  complete  in  all  its  appointments  and 
worthy  of  the  ecclesiastical  standing  of  his  See.  This 
Seminary  of  Saint  Mary  of  the  Lake  at  Area  was  opened 
in  1922  with  forty-four  students  whose  instructors  are 
diocesan  priests  and  the  Father  of  the  Society  of  Jesus. 
The  building  plan  called  for  a  most  elaborate  and  artistic 
series  of  structures  for  this  foundation. 

Brooklyn 

Saint  John's  Seminary . — A  few  months  before  the 
death  of  Bishop  Loughlin,  which  occurred  on  December  29, 
1891,  the  Diocese  of  Brooklyn  had  the  happiness  of  seeing 
his  desire  for  the  establishment  of  a  seminary  realized, 
through  the  Vincentian  Fathers,  by  whom,  in  September, 
1894,  Saint  John’s  Diocesan  Seminary  was  opened.  The 
presidents  of  Saint  John’s  have  been  Fathers  Landri, 
O’Regan,  Meyer,  Hartnett,  Sullivan,  McCahill  and  Moore. 
The  students  now  number  eighty-six.  Bishop  McDonell 
started  a  preparatory  seminary  for  day  students  which 
now  number  324.  It  is  under  the  direction  of  diocesan 
priests. 

Buffalo 

Seminary  of  Our  Lady  of  the  Angels,  Niagara  Falls. — 
This  seminary  was  founded  in  the  fall  of  1856  by  the  Rever¬ 
end  John  Joseph  Lynch,  C.  M.,  afterwards  Archbishop  of 
Toronto.  In  December,  1856,  he  purchased  100  acres  of 
land  close  to  the  old  Suspension  Bridge  on  the  New  York 
bank  of  the  Niagara  River.  A  year  later  he  purchased 

[191] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


200  acres  more.  The  first  purchase  was  pronounced  im¬ 
prudent,  the  second  was  regarded  as  a  piece  of  folly,  but 
it  proved  to  be  the  “Folly  of  the  Cross.”  From  boyhood 
days  it  had  been  Father  Lynch’s  dream  to  see  a  Catholic 
college  and  seminary  founded  within  sight  of  Niagara 
Falls,  and  his  dream  was  now  realized.  After  a  most 
auspicious  beginning  the  institution  was  totally  destroyed 
by  fire,  on  December  5,  1864,  one  seminarian  losing  his 
life  while  attempting  to  save  some  sacred  vessels.  In  less 
than  a  year  the  seminary  was  rebuilt  and  studies  resumed. 
Pope  Pius  IX  contributed  $1000  to  the  new  building  and 
suggested  the  name  Our  Lady  of  the  Angels.  In  1883 
the  institution  was  raised  to  the  dignity  of  a  university 
under  the  official  title  of  Niagara  University.  For  over 
sixty  years  this  seminary  has  been  in  active  operation, 
nearly  every  diocese  in  the  United  States  and  not  a  few 
in  Canada  having  been  supplied  with  priests  trained  at 
Niagara.  Archbishop  Quigley  and  Bishops  Hartley  and 
Lillis  are  among  its  representatives  in  the  Hierarchy.  The 
students  number  close  to  200. 

Alleghany 

Saint  Bonaventure’s  Seminary. — A  band  of  Franciscan 
Fathers  under  the  leadership  of  the  Reverend  Pamfilo  da 
Magliano,  formerly  professor  of  sacred  theology  at  the 
great  Irish  college  of  Saint  Isidore  in  Rome,  reached  New 
York  in  1855,  and  proceeded  to  Alleghany,  where  a  large 
tract  of  land  was  presented  to  them.  Here  in  1859  they 
opened  Saint  Bonaventure’s  College  and  Seminary.  In 
1874  a  large  college  building  was  erected  and  in  the  fol¬ 
lowing  year  Saint  Bonaventure’s  was  empowered  to  confer 
degrees  by  the  State  of  New  York.  Under  the  able  ad¬ 
ministration  of  the  Very  Reverend  Joseph  Butler,  Saint 
Bonaventure’s  has  attained  wide-reaching  fame.  In  1905 
the  present  new  seminary  building  was  erected.  The  semi¬ 
narians  and  collegians  number  about  400  students. 

[192] 


THE  GREAT  SEMINARIES 


Columbus 

•  Pontifical  Collegium  Josephinum. — This  was  estab¬ 
lished  September  1,  1888,  and  includes  both  theological 
and  preparatory  departments.  Its  object  is  the  education 
of  talented  and  pious  boys  without  means  for  the  holy 
priesthood.  No  fees  whatever  are  asked  from  the  students. 
The  priests  educated  at  the  Josephinum  are  assigned  to 
the  different  dioceses  by  his  excellency,  the  Apostolic  Dele¬ 
gate  in  Washington.  The  seminarians  number  fifty-three 
and  the  clerical  students  116. 

Detroit 

Saints  Cyril  and  Methodius  Seminary. — The  first  semi¬ 
nary  in  Detroit  was  established  by  Father  Richard,  who 
had  come  from  France  as  a  Sulpician  to  teach  at  Saint 
Mary’s.  Owing  to  the  fact  that  he  possessed  a  good  knowl¬ 
edge  of  English  and  that  there  was  a  great  need  of  mission¬ 
aries  he  was  sent  to  Detroit.  In  1804  he  started  a  seminary 
to  foster  vocations  for  the  priesthood.  A  fire  which  de¬ 
stroyed  the  town  the  following  year  also  destroyed  the 
seminary.  Bishop  Foley,  who  was  consecrated  in  1888, 
established  a  special  seminary  for  Polish  students  and 
secured  for  his  faculty  the  ministration  of  Religious  of  that 
nationality.  It  is  located  at  Orchard  Lake,  Michigan. 
The  students  in  the  seminary  department  number  160. 
The  Preparatory  Seminary  of  the  Sacred  Heart  was  opened 
in  1919  and  now  has  an  enrollment  of  over  200. 

Louisville 

Saint  Thomas' ,  Bardstown. — Saint  Thomas’  Seminary 
at  Bardstown,  which  for  half  a  century  was  the  nursery 
of  pioneer  priests  and  bishops  of  the  West,  was  established 
when  Bishop  Flaget  went  to  Bardstown  in  1811.  The 
Reverend  John  David  of  the  faculty  of  Saint  Mary’s  offered 
his  services  to  start  a  theological  seminary  in  the  newly 

[193] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


organized  diocese.  Bishop  Spalding  thus  describes  the  life 
in  that  institution:  “We  set  out  accompanied  by  a  sub¬ 
deacon  and  two  young  laymen  and  were  soon  joined  by 
a  Canadian  priest.  The  boat  on  which  we  descended  the 
Ohio  became  the  cradle  of  our  seminary  and  the  Church 
of  Kentucky.  The  bishop  lived  in  a  log  cabin  which  had 
but  one  room  and  was  called  the  ‘Episcopal  Palace/  And 
the  seminarians  lodged  in  another  cabin.”  In  1817  there 
were  at  Saint  Thomas'  fifteen  seminarians  of  whom  five 
were  studying  theology  and  of  whom  but  two  were  able 
to  pay  annually  the  sum  of  fifty  dollars.  The  young  semi¬ 
narians  united  manual  labor  with  study.  They  made  the 
bricks,  prepared  the  mortar  and  cut  wood  to  build  the 
church  of  Saint  Thomas,  the  seminary  and  the  convent. 
Every  day  they  devoted  three  hours  to  labor  in  the  garden, 
the  fields  or  the  woods.  Nothing  could  be  more  frugal 
than  their  table,  which  was  also  that  of  the  bishops,  and 
in  which  water  was  their  ordinary  drink.  Nothing  at 
the  same  time  could  be  more  simple  than  their  dress.  With 
succeeding  years  their  numbers  increased.  In  1830  the 
seminary  was  transferred  from  Bardstown  to  Saint 
Thomas'.  Under  various  vicissitudes  it  prospered  for 
many  years  and  closed  its  doors  in  1869,  the  seminarians 
being  transferred  to  the  new  diocese  which  had  been 
formed. 


Pittsburgh 

Saint  Vincent  Seminary ,  Beatty. — The  Benedictines 
established  a  house  at  Beatty,  Pennsylvania,  in  1855.  They 
soon  received  seminarians  from  the  Diocese  of  Pittsburgh 
and  have  continued  during  all  these  years  to  supply  the 
pristhood  of  that  section  with  missionaries.  The  students 
in  the  theology  department  number  125  and  in  the  philoso¬ 
phy  department  fifty.  In  connection  with  the  seminary  is 
Saint  Vincent's  College,  with  an  enrollment  of  350. 

[194] 


THE  GREAT  SEMINARIES 


Rochester 

Saint  Bernard's. — In  1879  Bishop  McQuaid  started  a 
fund  for  the  erection  of  buildings  for  a  diocesan  seminary. 
In  1887  he  purchased  a  site  on  the  Genesee  River,  three 
miles  from  the  cathedral,  and  the  seminary  was  opened 
in  1893  with  thirty-nine  students.  The  numbers  from 
other  dioceses  grew  so  rapidly  that  a  hall  of  philosophy 
and  science  was  erected  in  1900  and  the  following  year 
Leo  XIII  granted  the  power  of  conferring  degrees.  The 
new  hall  of  theology  was  solemnly  dedicated  in  1908.  In 
addition  to  the  seminary  Bishop  McQuaid  established  a 
preparatory  seminary,  known  as  Saint  Andrew’s,  in  1870. 
A  new  building  was  erected  in  1880  to  which  were  added 
others  in  1889  and  1904.  The  number  of  students  in  the 
preparatory  seminary  is  107  and  in  the  theological  semi¬ 
nary  209,  of  whom  147  are  for  dioceses  other  than 
Rochester. 


[195] 


CATHOLICS  IN  EDUCATION 


Reverend  Patrick  J.  McCormick,  Ph.  D. 

CATHOLIC  educational  activity  in  America  began 
in  the  early  days  of  the  colonial  period.  The 
school  in  fact  came  with  the  missionary.  Subject 
to  all  the  vicissitudes  of  the  settlement  and  colonization 
enterprises,  it  nevertheless  survived  and  has  seen  a  con¬ 
tinuous  existence  of  nearly  three  hundred  years.  The  first 
school  within  the  present  territory  of  the  United  States  was 
a  Catholic  school,  established  some  three  or  four  years  be¬ 
fore  any  other  church  or  public  school  in  the  colonies. 

Naturally  the  first  schools  were  intended  for  the  in¬ 
struction  of  the  Indians,  and  with  the  Spanish  priests  were 
part  of  the  mission  establishment.  The  Franciscan  mis¬ 
sionaries  in  Florida  had  established  schools  in  1629,  three 
years  before  the  school  of  the  Dutch  Reformed  Church  in 
New  York,  the  oldest  school  in  the  original  colonies.  As 
Catholic  settlers  came  the  schools  sprang  up  beside  the 
churches,  their  growth  in  the  colonial  period  being  com¬ 
mensurate  with  that  of  the  Church  itself.  Maryland,  a 
Catholic  colony,  is  properly  regarded  as  the  birthplace  of 
the  Catholic  educational  system,  for  there,  in  1640,  the 
Jesuits  opened  the  first  Catholic  elementary  school  for  the 
colonists,  and  there  also  in  1677  was  established  the  first 
Catholic  college  in  the  New  World.  Only  one  other  col¬ 
lege,  Harvard,  had  been  established  in  the  colonies  before 
that  date.  There  was  a  direct  connection  in  this  period 
between  the  growth  of  the  Church  and  the  expansion  of 
her  educational  work,  the  educational  needs  calling  into 
existence  the  elementary  parish  schools,  academies  for 
girls,  colleges,  and  seminaries  for  the  education  of  the 
clergy. 


[196] 


CATHOLICS  IN  EDUCATION 


From  the  earliest  days  the  Church  authorities  were 
solicitous  for  the  schools.  The  First  Synod  of  Baltimore, 
held  in  1791,  discussed  the  question,  and  in  1829,  the  First 
Provincial  Council,  decreed  the  following: 

Since  it  is  evident  that  very  many  of  the  young,  the 
children  of  Catholic  parents,  especially  the  poor,  have  been 
exposed  and  are  still  exposed  in  many  places  of  this  province 
to  great  danger  of  the  loss  of  faith  or  the  corruption  of 
morals,  on  account  of  the  lack  of  such  teachers  as  could 
safely  be  intrusted  with  so  great  an  office,  we  judge  it  abso¬ 
lutely  necessary  that  schools  should  be  established  in  which 
the  young  may  be  taught  the  principles  of  faith  and  morality 
while  being  instructed  in  letters. 

That  was  the  tenor  of  the  subsequent  church  legislation 
which  placed  the  duty  of  providing  schools  on  the  bishops 
in  their  several  jurisdictions. 

During  the  immigration  period,  when  thousands  of 
Catholics,  especially  Irish  and  German,  came  to  America, 
the  only  obstacle  in  the  way  of  a  very  rapid  growth  of 
schools  was  the  dearth  of  teachers.  While  religious  orders 
with  motherhouses  in  Europe  sent  their  sisters  and  broth¬ 
ers  to  America,  and  American  communities  sprang  into 
existence,  the  need  for  teachers  was  far  greater  than  the 
supply.  The  aim  of  the  Bishops  in  1866  (Second  Plenary 
Council  of  Baltimore)  was  to  have  a  school  with  every 
church,  but  the  scarcity  of  teachers  made  this  impossible. 
In  1884  (Third  Plenary  Council  of  Baltimore)  they  were 
able,  however,  to  order  that  “near  each  church,  where  it 
does  not  yet  exist,  a  parish  school  is  to  be  erected  within 
two  years  from  the  promulgation  of  this  Council  and  is  to 
be  maintained  in  perpetuitm  unless  the  bishop,  on  account 
of  grave  difficulties,  judge  that  a  postponement  be  allowed.,, 

At  this  time,  furthermore,  it  should  be  noted  that  all 
Catholic  parents  were  commanded  to  send  their  children 
to  the  parish  schools,  “unless  either  at  home  or  in  other 
Catholic  schools  they  may  sufficiently  provide  for  the 
Christian  education  of  their  children,  or  unless  it  be  law¬ 
ful  to  send  them  to  other  schools  on  account  of  a  sufficient 

[197] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


cause,  approved  by  the  bishop  and  with  opportune  cautions 
and  remedies.” 

The  law  of  the  Church  must  therefore  be  regarded  as 
one  of  the  most  potent  influences  in  the  rise  of  the  elemen¬ 
tary  schools.  Bishops,  clergy  and  people  were  required  by 
Church  law  to  establish  them  and  in  numbers  adequate  to 
meet  the  growing  needs  of  the  Church.  The  academies, 
colleges,  and  higher  institutions  generally,  represent  a 
gradual  expansion  of  an  educational  program  which  in¬ 
volved  the  Hierarchy,  clergy,  religious  orders  and  laity, 
and  which  contemplated  a  complete  rounding  out  of  the 
educational  facilities  for  all  Catholic  youth.  The  system 
which  has  resulted  can  best  be  appreciated  by  a  review  of 
the  various  departments  of  which  it  is  now  composed. 

The  Catholic  school  system  in  the  United  States  at 
present  embraces  elementary  or  parish  schools,  high 
schools,  academies,  colleges,  ecclesiastical  seminaries,  uni¬ 
versities,  and  a  great  variety  of  schools  of  a  special  or 
vocational  type,  such  as  novitiates,  normal  schools,  indus¬ 
trial  schools,  schools  for  Indians,  negroes,  orphans,  etc. 

1.  Elementary  Schools. — The  elementary  schools 
represent  by  far  the  largest  division  of  the  system.  They 
are  now  established  over  the  entire  country  and  are  most 
numerous  naturally  in  those  dioceses  where  the  Catholic 
population  is  greatest.  A  substantial  growth  is  noticeable 
every  year  in  their  number  and  enrolment. 

The  Catholic  Church  in  the  United  States  consists  of 
fourteen  archdioceses  and  eighty-eight  dioceses.  Each  of 
these  administrative  units  has  its  elementary  schools.  The 
total  number  for  the  year  1921  was  6,551,  and  the  number 
of  pupils  enrolled  1,795,673.  It  is  estimated  that  41,581 
teachers  are  engaged  in  this  stupendous  work  of  elemen¬ 
tary  education. 

All  parish  schools  come  under  the  immediate  jurisdic¬ 
tion  of  the  bishop,  the  head  of  the  diocese.  This  is  similar 
in  organization  to  the  public  school  system,  in  which  the 

[198] 


Boston  College,  University  Heights,  Newton,  Massachusetts 


* 


CATHOLICS  IN  EDUCATION 


administrative  unit  is  the  State.  The  diocesan  systems 
are  usually  presided  over  by  school  boards  and  superinten¬ 
dents,  or  other  officers  appointed  by  the  bishop  of  the  dio¬ 
cese,  another  point  of  resemblance  to  the  State  system  in 
the  United  States,  whose  ordinary  governing  authorities  in 
school  matters  are  State  education  boards  and  superin¬ 
tendents. 

The  work  of  the  diocesan  elementary  schools  is  super¬ 
vised  by  the  diocesan  superintendents,  assisted  by  commun¬ 
ity  inspectors.  The  latter  are  members  of  the  teaching 
communities,  brothers  and  sisters,  and  are  appointed  to 
supervise  the  schools  of  their  respective  communities. 
While  many  of  them  cover  a  wide  territory  in  their  work, 
many  others  are  limited  to  the  schools  of  their  community 
in  a  diocese.  All  of  the  large  communities  engaged  in 
elementary  school  work  have  their  inspectors,  and  these 
are  regarded  to-day  as  the  most  important  auxiliaries  of 
the  diocesan  superintendents.  They  usually  constitute  a 
board  of  inspectors  under  the  chairmanship  of  the  diocesan 
superintendent  and  cooperate  with  the  latter  in  the  ad¬ 
ministrative  and  supervisory  work  of  the  diocese. 

2.  High  Schools . — The  increasing  need  for  high 
schools,  created  by  rapidly  growing  parish  schools  on  the 
one  hand  and  the  Catholic  colleges  on  the  other,  has  been 
so  well  met  by  the  diocesan  authorities  and  the  teaching 
communities  that  there  are  now  1,552  high  schools.  Of 
these  190  are  for  boys;  479  for  girls,  academies  usually 
conducted  by  sisters ;  54  are  for  both  boys  and  girls ;  while 
829  are  parish  or  central  high  schools. 

No  other  department  in  the  Catholic  system  has  at¬ 
tracted  more  general  attention  from  Catholic  educators  in 
the  past  decade  than  the  secondary,  as  the  proceedings  of 
the  Catholic  Educational  Association  very  well  indicate. 
Important  reports  have  been  submitted  to  this  association 
which  clearly  show  the  rapid  growth  of  this  department 
of  the  system  and  its  steady  improvement  in  organization. 

[  199] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Large  numbers  of  the  high  schools  and  academies  are  now 
affiliated  to  recognized  accrediting  bodies.  Since  1912  the 
Catholic  University  of  America,  Washington,  District  of 
Columbia,  has  undertaken  to  affiliate  Catholic  high  schools 
which  are  able  to  meet  certain  standard  requirements  in 
teaching  staff,  equipment,  and  courses  of  study.  This 
movement  has  spread  every  year,  and  in  1922  the  list  con¬ 
tained  210  institutions  distributed  over  practically  all  of 
the  States  of  the  country.  Annual  examinations  are  set 
for  all  affiliated  high  schools  by  the  University,  the  pupils 
receiving  credits  and  diplomas  on  the  basis  of  their  stand¬ 
ing  in  them. 

3.  Colleges. — Catholic  colleges  to  the  number  of  114 
now  offer  advantages  for  higher  education  to  young  men 
and  women.  They  are  not,  however,  coeducational;  sixty- 
two  are  exclusively  for  men  and  fifty-two  for  women. 
They  form  a  very  important  department  of  the  Catholic 
Educational  Association,  and  have  adopted  the  current 
standard  requirements  for  institutions  of  this  grade.  A 
large  number  of  them,  some  of  the  oldest  in  fact,  have 
also  high  school  departments.  Most  of  the  colleges  for 
men  and  all  of  those  for  women  are  conducted  by  the 
teaching  orders  and  communities.  About  fourteen  colleges 
are  conducted  by  members  of  the  secular  clergy.  Some  of 
these,  however,  properly  belong  to  the  group  of  prepara¬ 
tory  seminaries. 

4.  Seminaries. — The  seminaries  are  of  two  kinds, 
viz.,  preparatory  and  theological.  The  former  is  really  a 
college  open  to  aspirants  to  the  priesthood  whose  courses 
prepare  for  entrance  into  the  latter.  Frequently  it  bears 
the  name  “Cathedral  College,”  as  in  New  York  and 
Chicago,  where  the  institution  is  conducted  by  the  arch¬ 
diocesan  authority,  and  is  open  to  students  from  the  arch¬ 
diocese  who  aspire  to  enter  the  secular  priesthood.  Its 
course  is  chiefly  classical  and  extends  over  five  or  six 
years.  There  are  fifteen  of  these  preparatory  seminaries 

[  200  ] 


CATHOLICS  IN  EDUCATION 


in  the  United  States.  While  most  of  them  are  diocesan 
institutions  and  are  taught  by  secular  priests,1  some  are 
independent  and  draw  students  from  wide  sections  of  the 
country.  An  example  of  this  kind  is  Saint  Charles’  Col¬ 
lege,  Catonsville,  Maryland,  conducted  by  the  Sulpician 
Fathers  as  the  preparatory  department  of  Saint  Mary’s 
Theological  Seminary,  Baltimore,  Maryland. 

The  higher,  or  theological,  seminary  offers  courses  in 
philosophy  and  theology  in  immediate  preparation  for  the 
priesthood.  No  account  of  Catholic  educational  institu¬ 
tions  would  be  complete  without  due  consideration  of  that 
expressly  intended  for  the  training  of  the  clergy.  It  has 
always  been  particularly  dear  to  the  Catholic  body,  for 
from  it  their  spiritual  leaders  are  drawn.  It  is  one  of  the 
oldest  of  Catholic  schools,  being  the  lineal  descendant  of 
the  ancient  episcopal  or  cathedral  school  which  goes  back 
to  the  early  days  of  Christianity  as  the  first  of  its  kind 
for  the  training  of  men  for  the  sanctuary.  Having  de¬ 
clined  in  the  Middle  Ages  after  the  rise  of  the  great  uni¬ 
versities,  it  was  revived  by  the  Council  of  Trent  in  the 
sixteenth  century  and  made  obligatory  throughout  the 
Catholic  World.  In  the  United  States  there  are  twenty- 
three  institutions  of  this  type,  situated  in  the  principal 
archdioceses  and  the  larger  dioceses.  With  the  exception 
of  three,  all  of  the  theological  seminaries  are  conducted  by 
members  of  the  secular  priesthood  drawn  for  the  most 
part  from  the  clergy  of  the  diocese.  An  idea  of  the  size 
of  some  of  these  may  be  had  from  the  enrolment  of  Saint 
Mary’s  Seminary,  Baltimore,  Maryland,  which,  in  1921, 
had  325  students. 

The  Religious  Orders  of  men,  furthermore,  have  semi¬ 
naries  for  the  training  of  their  future  members.  These 
present  certain  distinguishing  characteristics  owing  to  the 
peculiar  constitution  or  function  of  the  organization  they 
serve.  The  Jesuits,  for  example,  have  their  novitiates  and 
scholasticates ;  the  Congregation  of  the  Holy  Cross  has  its 

[201] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


novitiates  and  seminaries;  the  Marists  have  their  semi¬ 
naries  and  colleges.  All  the  Orders,  however,  whose  mem¬ 
bers  become  priests,  give  the  candidates  for  admission  to 
their  ranks  a  course  having  this  at  least  in  common  that 
it  embraces  the  college  or  classical  course,  philosophy  and 
theology;  their  institutions  may  be  broadly  classified  as 
preparatory  and  theological  seminaries. 

5.  Universities. — A  total  of  twenty-two  Catholic  uni¬ 
versities  flourish  in  the  United  States  at  present,  some  of 
them  with  large  student  bodies.  They  are  for  the  most 
part  conducted  by  the  Religious  Orders  and  congregations. 
The  Society  of  Jesus  conducts  eleven,  viz.,  the  University 
of  Detroit,  Detroit,  Michigaii;  Creighton  University, 
Omaha,  Nebraska;  Gonzaga  University,  Spokane,  Wash¬ 
ington;  Georgetown  University,  Washington,  District  of 
Columbia;  Loyola  University,  Chicago,  Illinois;  Marquette 
University,  Milwaukee,  Wisconsin;  Loyola  University,  New 
Orleans,  Louisiana;  Fordham  University,  New  York,  New 
York;  Saint  Louis  University,  St.  Louis,  Missouri;  Saint 
Ignatius  University,  San  Francisco,  California;  University 
of  Santa  Clara,  Santa  Clara,  California.  The  Vincentians, 
or  Fathers  of  the  Congregation  of  the  Mission,  operate 
three,  viz.,  Niagara  University,  Niagara  Falls,  New  York; 
De  Paul  University,  Chicago,  Illinois;  and  the  University 
of  Dallas,  Dallas,  Texas.  The  Benedictines  conduct  two, 
viz.,  the  Catholic  University  of  Oklahoma,  Shawnee,  Okla¬ 
homa;  and  Saint  John's  University,  Collegeville,  Minne¬ 
sota.  The  Holy  Cross  Fathers  conduct  two,  viz.,  Notre 
Dame  University,  Notre  Dame,  Indiana,  and  Columbia 
University,  Portland,  Oregon.  The  Fathers  of  the  Holy 
Ghost  conduct  Duquesne  University,  Pittsburgh,  Pennsyl¬ 
vania.  Saint  Mary’s  University,  Baltimore,  Maryland,  is 
conducted  by  the  Sulpician  Fathers.  The  Catholic  Uni¬ 
versity  of  America,  Washington,  District  of  Columbia, 
founded  by  Pope  Leo  XIII,  and  ranking  as  a  pontifical 


[202] 


CATHOLICS  IN  EDUCATION 


university,  is  conducted  by  the  Catholic  Hierarchy  of  the 
United  States. 

6.  Special  Types  of  Schools . — Teaching  communities, 
as  a  rule,  provide  for  the  pedogogical,  as  well  as  the  spirit¬ 
ual,  formation  of  their  novices.  This  holds  as  well  for  the 
communities  of  men,  such  as  the  Brotherhoods  and  for 
those  of  women,  such  as  the  Sisterhoods.  The  course  close¬ 
ly  corresponds  to  that  of  the  normal  school,  and  while 
usually  given  in  the  novitiate  is  occasionally  provided  for 
in  a  separate  normal  school.  Lest  the  impression  be  had 
that  this  school  is  of  recent  origin,  or  that  the  practice  of 
giving  a  normal  course  to  Catholic  teachers  is  new  in  this 
country,  it  may  be  observed  that  the  maintenance  of  such 
a  school  has  been  a  matter  of  obligation  in  all  teaching 
communities  since  the  Third  Plenary  Council  of  Baltimore, 
held  in  1884.  In  addition  to  this  normal  school  course, 
given  before  the  novice  enters  upon  his  teaching  career, 
a  number  of  communities  conduct  summer  schools  and  in¬ 
stitutes  in  the  novitiates  for  the  improvement  of  teachers 
in  the  service.  These  courses  usually  continue  for  five  or 
six  weeks. 

Catholic  universities  have  in  recent  years  offered 
summer  courses  and  these  have  been  especially  well  at¬ 
tended  by  the  Religious.  In  1921,  for  example,  large  num¬ 
bers  attended  the  summer  sessions  of  Fordham  University, 
Marquette  University,  Notre  Dame  University  and  the 
Catholic  University  of  America.  It  may  be  of  interest  to 
note  that  in  the  latter  institution  the  summer  session  is 
conducted  under  the  auspices  of  the  Catholic  Sisters  Col¬ 
lege;  it  is  open  only  to  Religious  and  lay  women  and  is  • 
chiefly  attended  by  the  former.  In  1921  the  registration 
was  415. 

Normal  schools  for  lay  women  are  also  found  in  the 
Catholic  system.  Conspicuous  examples  are  the  Academy 
and  Normal  School  of  the  Holy  Names  of  Jesus  and  Mary, 
Seattle,  Washington,  and  the  Holy  Names  Academy  and 

[203  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Normal  School,  Spokane,  Washington,  conducted  by  the 
Sisters  of  the  Holy  Names;  Saint  Catherine's  Normal  In¬ 
stitute,  Baltimore,  Maryland,  conducted  by  the  Sisters  of 
the  Holy  Cross,  and  the  Catholic  Normal  School,  Milwau¬ 
kee,  Wisconsin,  which  has  a  faculty  of  priests  and  laymen. 

For  many  years  the  Catholic  Church  has  striven  to 
maintain  schools  for  the  education  of  Indian  children.  Its 
Bureau  of  Indian  Missions  at  Washington,  District  of 
Columbia  has  made  this  one  of  its  chief  activities.  At 
present  the  Catholic  schools  operated  for  the  benefit  of  the 
Indians  number  sixty-three.  They  include  eight  day  and 
fifty-five  boarding  schools.  In  many  instances  they  offer 
industrial  and  agricultural  training.  Of  the  boarding 
schools,  three,  located  in  Alaska,  receive  some  support  from 
public  funds,  in  the  form  of  salaries  paid  certain  of  their 
teachers.  Of  the  remaining  boarding  schools,  fourteen  are 
partly  supported,  not  out  of  public  funds  but  out  of  Indian 
tribal  funds.  The  balance  of  these  schools  (thirty-eight) 
are  entirely  supported  by  the  Church,  as  is  the  case  with 
all  the  day  schools. 

Catholic  schools  for  negroes  include  parish  establish¬ 
ments,  agricultural  and  industrial  schools  and  some  col¬ 
leges.  They  represented  a  total  of  132  in  1921,  and  are 
supported  by  endowments  and  by  the  voluntary  offerings 
of  Catholics  collected  and  distributed  by  the  Catholic 
Board  for  Mission  Work  among  the  Colored  People,  and 
the  Commission  for  Catholic  Missions  among  the  Colored 
People  and  Indians. 

Another  type  of  special  school  comprising  a  consider¬ 
able  number  of  establishments  in  the  United  States  is  the 
school  for  orphans.  Only  eleven  of  the  dioceses  of  the 
country  are  now  without  orphan  asylums,  as  they  are  com¬ 
monly  called.  The  archdiocese  of  Philadelphia  and  the 
diocese  of  Newark  have  as  many  as  fifteen  each.  In  all 
there  are  304  schools  for  orphans,  accommodating  48,721 
children.  This  total  includes  the  reformatories. 

[  204  ] 


CATHOLICS  IN  EDUCATION 


A  notable  feature  of  the  education  of  the  orphan  for 
many  years  has  been  the  industrial  training,  the  aim  of 
the  Catholic  authorities  having  been  to  send  the  young  man 
or  woman  into  the  world  at  the  completion  of  his  training 
as  a  self-supporting  and  industrious  member  of  the  com¬ 
munity.  A  similar  purpose  has  actuated  those  charged 
with  the  reforming  of  the  wayward;  many  of  the  protec¬ 
tories  being  now  in  fact,  as  well  as  in  name,  industrial  and 
trade  schools  of  a  high  degree  of  efficiency. 

Other  types  of  schools  of  a  special  character  which  are 
annually  increasing  in  number  are  those  for  the  deaf  and 
dumb,  for  the  blind,  for  the  feeble-minded,  and  for  training 
in  social  service.  A  general  directory  of  educational  in¬ 
stitutions,  including  the  schools  in  each  of  the  dioceses  of 
the  country,  was  published  in  1921  by  the  Bureau  of  Ed¬ 
ucation  of  the  National  Catholic  Welfare  Council,  under 
the  editorship  of  Reverend  James  H.  Ryan,  D.  D. 

Catholic  Educational  Principles. — This  vast  system 
whose  proportions  have  been  briefly  indicated  in  the  fore¬ 
going  and  which  had  its  beginnings  in  the  very  earliest 
days  of  Church  activity  in  the  New  World,  has  come  into 
existence  and  been  sustained  because  of  certain  very  definite 
principles  of  an  educational  character.  The  Church  in 
establishing  its  first  schools  in  this  country  was  but  follow¬ 
ing  a  traditional  practice,  one  which  went  back  to  the  days 
of  primitive  Christianity,  and  which  was  intended  to  safe¬ 
guard  what  were  the  chief  interests  of  her  spiritual 
children. 

The  first  work  of  the  Church  in  education  was  of  a 
religious  and  moral  character.  She  taught  men  the  mean¬ 
ing  of  life,  and  how  to  live.  Her  religious  teaching  was 
educational  in  the  truest  sense.  “Going,  therefore,  teach 
ye  all  nations”  Christ  had  directed  His  Apostles.  While  in 
the  beginning  her  teaching  was  for  many  reasons  preemi¬ 
nently  religious  and  moral,  it  was  not  long  before  she  en¬ 
gaged  in  the  teaching  of  the  secular  branches.  In  a  day 

[205] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


when  the  public  school  was  either  pagan  or  Jewish,  and 
when  it  was  extremely  hazardous  for  the  young  to  attend  it, 
lest  faith  and  morals  be  endangered,  parents  were  warned 
to  safeguard  the  spiritual  interests  of  the  young  by  pro¬ 
viding  for  their  education  elsewhere.  The  Church  was  not 
then  everywhere  free  to  have  schools.  In  many  parts  of 
the  world  the  persecutions  were  still  raging,  but  whenever 
and  wherever  she  could  do  so,  even  in  the  monasteries, 
which  were  not  originally  intended  to  be  schools,  she  under¬ 
took  as  necessity  demanded,  to  provide  for  the  education  of 
the  young  in  surroundings  thoroughly  wholesome  and  salu¬ 
tary.  She  became  in  fact  the  champion  of  schools.  With 
her  emergence  from  the  period  of  persecution  she  had 
quickly  set  about  to  establish  them.  In  the  dark  ages, 
so-called,  she  kept  aflame  the  torch  of  learning,  and  in  her 
own  monastic  and  cathedral  schools  offered  facilities  for  the 
education  of  clergy  and  laity,  rich  and  poor,  alike;  her 
history  was  then  indeed  the  history  of  civilization  and 
education. 

This  was  even  more  eminently  true  in  the  high  Middle 
Ages,  when  not  only  cathedral  and  monastic  schools  were 
commonly  established,  but  numerous  other  types  flourished. 
There  were  then,  for  example,  the  parish  schools  connected 
with  the  parish  churches;  guild  schools  operated  by  the 
medieval  guild  organizations  of  tradesmen  and  workers; 
chantry  schools  and  hospital  schools,  for  the  especial  bene¬ 
fit  of  the  poor;  town  schools  and  private  venture  establish¬ 
ments  to  meet  the  needs  of  particular  classes  of  students; 
all,  whether  public  or  private,  receiving  in  one  form  or 
another  her  encouragement  and  support.  The  university 
movement  alone  is  ample  evidence  of  this,  for  of  all  the 
universities  founded  before  the  Reformation,  the  Church 
had  been  patron  of  most.  Eighty-one  actually  were  found¬ 
ed  in  the  Middle  Ages;  of  these  the  Church  had  chartered 
fifty-three.  This  enviable  record  of  educational  activity 
coming  down  to  our  own  day  in  Catholic  and  non-Catholic 

[206] 


CATHOLICS  IN  EDUCATION 


country,  which  is  as  yet  in  large  part  unwritten,  was 
achieved  because  of  devotion  to  certain  educational  prin¬ 
ciples  held  by  the  Church  which  are  as  valid  to-day  as 
at  any  time  in  her  history. 

The  first  of  these  principles  to  be  noted  is  one  held  in 
common  with  the  best  educators  of  all  time,  viz.,  that  edu¬ 
cation  is  a  preparation  for  life  in  its  fullest  sense.  The 
aim,  however,  of  Catholic  education  takes  its  nature  from 
the  Christian  conception  of  life  and  life’s  duties.  Man 
was  created  not  for  this  life  merely,  but  for  eternity.  And 
Christ  has  said:  “This  is  eternal  life  that  they  may  know 
Thee,  the  only  true  God ;  and  Jesus  Christ,  whom  Thou  hast 
sent.”  (John  XVII,  3).  Man’s  end  is  to  know  God,  to  love 
Him,  and  serve  Him  in  this  world  and  to  be  happy  with 
Him  in  the  life  to  come.  Thus  at  the  very  outset  the  pur¬ 
pose  of  Catholic  education  seeks  a  loftier  reach  than  merely 
a  secular  preparation  or  an  education  in  the  tools  and 
skills  of  temporal  existence.  Furthermore,  the  life  here¬ 
after  being  in  excellence  far  superior  to  the  temporal,  the 
ultimate  aim  of  man’s  existence  supersedes  any  inter¬ 
mediate  aims  or  purposes  educational  or  other. 

2.  Preparation  for  life  must  include  physical  care, 
mental  and  moral  training.  Responsibility  for  this  rests 
first  with  the  parents,  to  whom,  according  to  Catholic 
teaching,  the  child  is  intrusted  by  Divine  Providence.  The 
parent  is  charged  with  a  sacred  duty  to  safeguard  and  rear 
his  offspring,  attending  to  its  physical  wants,  and  provid¬ 
ing  for  its  earliest  instruction  in  knowledge  as  well  as  its 
training  in  good  habits  on  which  virtue  will  depend. 

3.  It  follows  from  the  Christian  concept  of  human 
nature  and  the  end  for  which  man  was  created  that  the 
moral  aspect  of  education  must  be  foremost  in  the  child’s 
training.  This  predicates  that  the  educational  process 
must  consist  in  more  than  instruction  or  mental  training. 
Knowledge  of  itself  will  not  make  good  men.  The  child’s 
will  must  be  trained,  for  man’s  worth  does  not  consist  in 

[207] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


his  knowing,  but  in  his  doing.  On  will,  character  depends, 
and  those  various  elements  which  constitute  it,  such  as 
self  control,  self  denial,  can  only  come  as  a  result  of  early 
and  habitual  conformity  to  the  Christian  standards  of  child 
conduct  represented  by  obedience,  and  submission  to 
parental  authority  as  exercised  with  paternal  love  and 
devotion. 

4.  The  moral  aspect  of  education  is  inseparably 
connected  with  the  religious,  for  on  religion  moral  sanc¬ 
tions  depend.  There  is  no  debate  on  this  question  among 
Catholics  for  this  reason  among  others,  viz.,  the  highest 
moral  duties  of  the  Christian  are  those  to  His  Creator,  the 
religious.  The  moral  or  virtuous  formation  of  the  young 
can  only  be  properly  secured  by  religious  instruction  and 
training. 

5.  Through  religious  education,  according  to  the 
Catholic  view,  not  only  the  interests  of  the  individual  but 
those  also  of  society  are  best  conserved.  The  morally  good 
or  religious  man  is  of  necessity  a  good  citizen.  He  lives 
with  due  regard  for  the  rights  of  others  and  assumes  his 
duties  not  merely  because  of  his  obligation  under  the  law, 
but  because  impelled  by  the  dictates  of  conscience.  Church 
schools  are  not  consequently  opposed  to  the  State,  but 
ordained  to  promote  its  highest  purposes,  as  the  Bishops 
of  the  Third  Plenary  Council  of  Baltimore  said  in  1884: 

The  cry  for  Christian  education  is  no  narrowness,  or  sec¬ 
tarianism,  but  an  honest  and  logical  endeavor  to  preserve 
Christian  truth  and  morality  among  the  people  by  fostering 
religion  in  the  young,  nor  is  it  any  antagonism  to  the  State; 
on  the  contrary,  it  is  an  honest  endeavor  to  give  to  the  State 
better  citizens,  by  making  them  better  Christians.  The 
friends  of  Christian  education  do  not  condemn  the  State  for 
not  imparting  religious  instruction  in  the  public  schools  as 
they  are  now  organized;  because  they  well  know  it  does  not 
lie  within  the  province  of  the  State  to  teach  religion.  They 
simply  follow  their  conscience  by  sending  their  children  to 
denominational  schools,  where  religion  can  have  its  rightful 
place  and  influence. 

Whether  viewed  historically  or  in  the  light  of  the 

[208] 


CATHOLICS  IN  EDUCATION 


principles  which  actuate  it,  Catholic  education  in  the 
United  States  must  present  as  one  of  its  leading  charac¬ 
teristics  religious  training.  It  is  this  which  inspired  the 
founding  of  schools  from  the  earliest  days  and  to-day  justi¬ 
fies  their  continuance.  The  curriculum  in  consequence  in 
every  school,  from  the  primary  to  the  university,  must  pro¬ 
vide  for  instruction  in  the  teachings  of  the  Catholic 
religion  and  that  training  which  is  its  counterpart.  Nor 
is  this  instruction  to  be  considered  an  appendage  to  the 
secular  branches;  rather  it  is  to  be  the  very  core  of  the 
teaching  with  which  the  other  subjects  are  to  be  in  every 
possible  instance  correlated.  Indeed  it  could  not  very  well 
be  otherwise.  To  relegate  religious  instruction  to  an  hour 
on  Sunday,  or  an  after-school  hour  daily  cut  off  and  sepa¬ 
rate  from  the  rest  of  instruction,  would  soon  impress  the 
young  with  its  irrelevance  to  the  other  subjects  of  instruc¬ 
tion,  and  its  relative  unimportance  as  compared  with  the 
rest.  Incidentally  it  may  be  observed  that  some  of  the 
best  advances  made  by  Catholic  educators  in  recent  years 
have  been  accomplished  in  the  department  of  religious 
teaching,  assuring  a  better  correlation  of  religion  with  the 
other  subjects  of  the  curriculum. 

For  the  office  of  teaching  in  such  a  school  peculiar 
qualifications  are  demanded.  Teachers  are  to  be  not  only 
instructors  in  religion,  but  exemplars  of  the  virtues  which 
they  strive  to  cultivate  in  the  young.  It  is  not  surprising, 
therefore,  that  the  teacher  in  a  Catholic  school  is  usually 
a  member  of  a  religious  community  or  Congregation,  or  a 
priest  who  has  made  teaching  a  life  work  and  whose  only 
aim  is  to  produce  through  a  faithful  discharge  of  his  duties 
as  a  Catholic  educator  good  men  and  women.  The  Catholic 
teacher  has  not  merely  resorted  to  teaching  as  a  temporary 
occupation,  to  earn  a  livelihood,  but  he  has  consecrated  him¬ 
self  to  it  by  the  most  permanent  and  binding  of  obligations. 
In  the  Catholic  elementary  and  high  schools  as  at  present 
organized  the  vast  majority  of  the  teachers  are  members 

[209] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


of  the  Sisterhoods  and  Brotherhoods.  The  colleges  and 
seminaries  are  for  the  most  part  taught  by  the  clergy, 
although  many  lay  professors  have  consecrated  themselves 
to  college  work,  voluntarily  accepting  the  sacrifices  and 
abnegations  which  it  means.  Viewing  the  schools  as  a 
whole,  the  consecrated  religious  teacher  represents  a  com¬ 
mon  and  characteristic  feature. 

As  is  well  known,  Catholic  schools  have  no  share  in  the 
common  or  public  funds  raised  for  school  support.  They 
are  entirely  supported  by  the  Catholic  body.  This  in  itself 
represents  something  of  the  strength  of  the  conviction  held 
by  Catholics  of  the  necessity  of  a  religious  education. 
While  contributing  their  share  as  loyal  citizens  to  the  main¬ 
tenance  of  public  education,  they  annually  bear  the  tremen¬ 
dous  burden  of  providing  and  equipping  their  own  schools. 
What  they  spend  for  education  it  is  difficult,  if  not  impossi¬ 
ble,  to  state  accurately.  We  know  the  number  of  schools, 
teachers  and  pupils,  but  can  only  estimate  what  the  outlay 
is.  With  the  most  conservative  estimate  it  would  run  into 
millions  of  dollars  for  the  elementary  schools  alone,  not 
to  refer  to  the  high  schools,  colleges  and  universities.  The 
system  is  indeed  economically  administered,  its  teachers  for 
the  most  part  are  compensated  only  to  the  extent  of  receiv¬ 
ing  their  support,  but  with  all  this  economy  it  has  its  build¬ 
ings  to  construct  and  maintain  and  an  annual  expenditure 
of  millions  of  dollars,  to  meet  which  Catholics  pay  over  and 
above  the  regular  public  taxes  in  order  to  secure  a  religious 
education  for  their  children.  As  the  late  Archbishop 
Spalding  so  well  said:  “The  greatest  religious  fact  in  the 
United  States  to-day  is  the  Catholic  school  system,  main¬ 
tained  without  any  aid  except  from  the  people  who  love  it.” 


[210] 


THE  CATHOLIC  EDUCATIONAL  ASSOCIATION 


Reverend  George  Johnson 

THE  Catholic  Educational  Association  was  formed 
in  St.  Louis,  on  July  14,  1904.  Prior  to  that  time 
three  associations  working  toward  the  unification 
of  Catholic  educational  endeavor  had  been  in  existence  in 
the  United  States.  In  May,  1898,  at  the  invitation  of  the 
Right  Reverend  T.  J.  Conaty,  Rector  of  the  Catholic  Uni¬ 
versity  of  America,  a  conference  of  seminary  professors 
and  presidents  was  held  at  Saint  Joseph's  Seminary,  New 
York,  The  following  year  Bishop  Conaty  called  the  first 
meeting  of  the  Association  of  Catholic  Colleges  and  Uni¬ 
versities,  in  Chicago.  In  1902  a  Parish  School  Conference 
was  organized  in  Chicago. 

The  Seminary  Conference  had  lapsed  after  its  second 
meeting.  In  1903  the  Parish  School  Conference  held  a 
joint  meeting  with  the  Association  of  Catholic  Colleges 
and  Universities  in  Philadelphia,  and  appointed  a  Com¬ 
mittee  on  Reorganization  to  confer  with  the  standing  com¬ 
mittee  of  the  college  group,  with  a  view  of  effecting  a 
plan  of  permanent  union.  Through  the  efforts  of  the 
Right  Reverend  Denis  J.  O’Connell,  then  Rector  of  the 
Catholic  University,  all  three  conferences  met  in  St.  Louis 
in  July,  1904,  and  adopted  a  constitution  to  be  tried  for  one 
year.  Bishop  O’Connell  was  elected  first  president-general. 

Since  that  date  the  Association  has  met  annually. 
From  the  beginning  Catholic  educators  gave  evidence  of 
deep  interest  in  its  fortunes.  The  constitution  in  its  final 
form  was  adopted  at  the  fourth  annual  meeting,  held  in 
Milwaukee  in  1907.  To  date  (1922)  the  Association  has 
held  nineteen  meetings,  visiting  in  turn  the  following 
cities:  St.  Louis  (1904);  New  York  (1905);  Cleveland 

[211] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


(1906)  ;  Milwaukee  (1907)  ;  Cincinnati  (1908)  ;  Boston 
(1909)  ;  Detroit  (1910)  ;  Chicago  (1911)  ;  Pittsburgh 
(1912)  ;  New  Orleans  (1913)  ;  Atlantic  City  (1914)  ;  St. 
Paul  (1915)  ;  Baltimore  (1916)  ;  Buffalo  (1917)  ;  San 
Francisco  (1918)  ;  St.  Louis  (1919)  ;  New  York  (1920)  ; 
Cincinnati  (1921)  ;  Philadelphia  (1922). 

The  object  of  the  Catholic  Educational  Association  as 
set  forth  in  the  constitution  is: 

to  keep  in  the  minds  of  the  people  the  necessity  of  religious 
instruction  and  training  as  the  basis  of  morality  and  sound 
education,  and  to  promote  the  principles  and  safeguard  the 
interests  of  Catholic  education  in  all  its  departments;  to 
advance  the  general  interests  of  Catholic  education,  to  en¬ 
courage  the  spirit  of  cooperation  and  mutual  helpfulness 
among  Catholic  educators,  to  promote  by  study,  conference 
and  discussion  the  thoroughness  of  Catholic  educational 
work  in  the  United  States;  to  help  the  cause  of  Catholic 
education  by  the  publication  and  circulation  of  such  matter 
as  shall  further  these  ends. 

There  are  three  departments,  the  Seminary  Depart¬ 
ment,  the  Department  of  Colleges  and  Secondary  Schools, 
and  the  Parish  School  Department,  every  one  of  which 
regulates  its  own  affairs  and  elects  its  own  officers.  As 
the  work  of  the  Association  has  developed,  the  departments 
have  seen  fit  to  form  special  sections  to  take  care  of  such 
aspects  of  their  work  as  would  seem  to  need  particular 
consideration.  In  the  College  Department  there  is  a  Con¬ 
ference  of  Women’s  Colleges  and  a  High  School  Section. 
In  the  Parish  School  Department,  there  is  a  Superin¬ 
tendents’  Section,  a  Deaf  Mute  Section,  a  Catholic  Blind 
Education  Section,  a  Catholic  Negro  Education  Section, 
and  a  Conference  of  Religious  Superiors.  In  the  Seminary 
Department,  there  is  a  special  section  for  the  Preparatory 
Seminary. 

The  work  of  the  Conference  of  Religious  Superiors 
is  concerned  principally  with  the  problem  of  the  education 
and  professional  preparation  of  the  .  religious  teacher. 
The  Superintendents’  Section  deals  principally  with  the 

[  212  ] 


THE  CATHOLIC  EDUCATIONAL  ASSOCIATION 


diocesan  aspects  of  Catholic  education,  particularly  those 
problems  which  have  to  do  with  administration  and  super¬ 
vision.  The  section  meets  twice  a  year,  once  with  the 
general  body,  and  once  in  the  winter  at  the  Catholic 
University. 

The  officers  of  the  Association  are  a  president-general, 
who  has  always  been  the  Rector  of  the  Catholic  University 
of  America ;  several  vice-presidents-general  to  correspond 
with  the  number  of  departments;  a  secretary-general  and 
a  treasurer-general.  These  officers,  together  with  the  de¬ 
partment  presidents  and  two  members  elected  from  each 
department,  constitute  the  executive  board.  Every  de¬ 
partment  has  its  own  officers  and  executive  committee  and 
every  section  its  own  chairman  and  secretary.  The  secre¬ 
tary-general  acts  as  moderator  of  the  Conference  of 
Religious  Superiors. 

All  officers,  with  the  exception  of  the  secretary-gener¬ 
al,  are  elected  yearly  by  ballot.  The  secretary-general  is 
elected  by  the  executive  board  for  a  term  of  not  less  than 
three  years.  He  serves  as  secretary  at  all  the  general 
meetings  and  at  the  meetings  of  the  executive  board.  He 
keeps  the  records  of  the  Association  and  publishes  the 
annual  report  of  proceedings.  Upon  him  devolve  most  of 
the  routine  duties  of  the  Association,  particularly  such  as 
have  to  do  with  the  planning  and  execution  of  the  pro¬ 
gramme  of  the  annual  meeting,  as  well  as  the  arrangements 
for  the  place  and  the  circumstances  of  the  meeting. 

Membership  in  the  Association  is  of  two  kinds,  in¬ 
stitutional  and  individual.  Any  Catholic  institution,  or 
any  individual  having  an  interest  in  Catholic  education,  is 
eligible  to  membership.  The  membership  fees  for  insti¬ 
tutions  vary  with  the  department  in  which  they  desire  to 
enroll;  the  individual  membership  fee  is  the  same  for  all 
departments.  Payment  of  the  membership  fee  entitles  one 
to  receive  all  of  the  publications  of  the  Association  and  to 
take  part  in  the  annual  proceedings.  The  receipts  of  the 

[213] 


CONTRIBUTION  TO,  RELIGION  AND  EDUCATION 


Association,  whether  from  dues  or  from  gifts,  are  used  to 
defray  the  necessary  expenses  and  to  publish  the  various 
reports. 

During  the  annual  proceedings  there  are  special  meet¬ 
ings  of  the  different  departments  and  sections,  two  general 
meetings  of  the  Association  and  a  public  meeting.  The 
proceedings  always  open  with  the  Holy  Sacrifice  of  the 
Mass.  A  meeting  of  local  teachers  is  always  arranged  for, 
the  programme  aiming  to  provide  some  discussion  concern¬ 
ing  local  needs,  the  while  it  brings  home  to  the  teachers  the 
inspiration  that  comes  of  having  the  proceedings  of  the 
Catholic  Educational  Association,  in  which  Catholic  edu¬ 
cators  from  every  part  of  the  country  participate,  conducted 
among  them. 

The  annual  reports  of  the  Association  constitute  a 
noteworthy  contribution  to  the  literature  of  Catholic  edu¬ 
cation.  They  likewise  offer  a  cumulative  index  to  the 
development  of  the  Catholic  system  in  the  last  twenty 
years.  Certain  questions,  such  as  standardization,  the 
curriculum,  teacher  training,  the  teaching  of  religion,  have 
been  held  to  the  fore  in  every  succeeding  meeting,  with 
the  consequent  result  of  clearer  thought  and  better  mutual 
understanding.  The  resolutions  adopted  show  how,  by 
means  of  the  Association,  Catholic  educators  have  become 
more  conscious  of  the  implications  of  their  work  and  of  the 
dangers  that  threaten  the  schools. 

An  outstanding  achievement  of  the  Association  is  the 
formulation  of  standards  for  Catholic  colleges.  This  stand¬ 
ardization,  after  several  years  of  investigation  and  dis¬ 
cussion,  was  put  into  effect  at  the  Buffalo  meeting  in  1917. 
The  following  year  the  first  list  of  accredited  institutions 
was  issued. 

The  plan  is  entirely  voluntary.  The  Committee  on 
Standardization  consists  of  five  members,  not  more  than 
one  of  whom  may  be  chosen  from  the  same  institution 
or  its  affiliations.  The  committee  is  appointed  by  the  of- 

[214] 


THE  CATHOLIC  EDUCATIONAL  ASSOCIATION 


ficers  of  the  Department  of  Colleges  and  Secondary  Schools. 
Only  one  new  member  of  the  committee  is  elected  yearly; 
the  term  of  office  is  five  years.  Colleges  that  apply  for 
approval  and  which  in  the  estimation  of  the  committee  are 
worthy  of  approval,  are  placed  on  the  accredited  list.  The 
standards  cover  the  numbers  of  units  required  for  entrance 
and  for  graduation,  the  number  of  departments  to  be  main¬ 
tained,  the  qualifications  of  professors,  the  extent  of  the 
library  and  laboratory  facilities,  the  minimum  and  maxi¬ 
mum  number  of  hours  that  a  student  may  carry  per  week, 
and  the  extent  of  the  individual  teaching  load. 

The  Association  is  a  member  of  the  American  Council 
of  Education,  and  is  working  with  that  body  for  a  better 
common  understanding  of  the  essential  character  of  college 
education  in  the  United  States. 

Though  voluntary  in  character,  the  Association  has 
always  enjoyed  the  hearty  encouragement  and  cooperation 
of  the  Hierarchy.  With  the  formation  of  the  National 
Catholic  Welfare  Council  in  1919,  the  Association  came 
under  the  direction  of  the  Council’s  Committee  on  Educa¬ 
tion,  without,  however,  losing  any  of  its  original  preroga¬ 
tives.  Such  direction  bids  fair  to  increase  the  effectiveness 
of  the  Association  and  widen  the  sphere  of  its  usefulness. 

From  the  beginning  the  rectors  of  the  Catholic  Uni¬ 
versity  have  taken  a  prominent  place  in  the  annals  of  the 
Association.  Bishop  Conaty  and  Bishop  O’Connell  were 
active  in  its  establishment,  and  the  Right  Reverend  Thomas 
J.  Shahan  has  been  most  zealous  in  promoting  its  cause. 

Possibly  no  single  individual  has  accomplished  more 
for  the  success  of  the  movement  than  the  Right  Reverend 
Francis  W.  Howard,  LL.  D.,  who  from  the  beginning  has 
been  secretary-general.  He  has  been  tireless  in  promoting 
the  mutual  understanding  and  good  will,  which  alone  could 
guarantee  the  continuance  of  the  venture.  The  Associa¬ 
tion  combines  within  itself  so  many  diverse  elements  that 
it  has  been  no  mean  task  to  hold  it  to  such  a  system  of 

[215] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ideals  as  would  be  generally  acceptable.  When  differentia¬ 
tion  became  necessary,  the  danger  of  disintegration  loomed 
up.  Upon  Bishop  Howard,  more  than  upon  anyone  else, 
devolved  the  responsibility  of  maintaining  a  common 
counsel  that  would  guide  the  Association's  development. 

Its  voluntary  character  has  been  the  Catholic  Educa¬ 
tional  Association's  great  source  of  strength.  Were  it  to 
enjoy  executive  authority  it  might  effect  quicker  results, 
but  it  is  a  question  whether  these  results  would  be  lasting. 
Its  philosophy  has  been  one  of  persuasion  by  means  of 
mutual  understanding.  In  its  meetings  all  of  the  repre¬ 
sentatives  of  Catholic  educational  authority,  the  superin¬ 
tendent,  the  pastor,  the  teaching  communities,  the  insti¬ 
tutions  in  charge  of  higher  learning,  have  come  to  realize 
their  common  aims  and  have  adopted  something  like  a 
common  policy.  The  departmental  meetings  have  made 
for  enlightenment  in  their  respective  spheres,  while  the 
general  meetings  have  served  to  make  all  aware  of  their 
obligations  one  to  another. 

In  the  annual  meetings  there  has  always  been  evident 
a  readiness  to  face  facts,  whether  pleasant  or  unpleasant. 
Candid  and  constructive  criticism  has  always  been  the  rule. 
Zeal  for  the  improvement  of  Catholic  schools  is  written 
on  eveiy  page  of  the  proceedings.  Those  who  attend  the 
meetings  carry  back  to  their  own  fields  incentive  and  re¬ 
newed  spirit  to  carry  forward  that  part  of  the  teaching 
office  of  the  Church  that  has  been  entrusted  to  them.  Ex¬ 
perience  is  shared.  Principles  become  explicit  in  discus¬ 
sion.  There  results  a  uniformity,  not  of  the  deadening 
sort  that  comes  of  prescription,  but  of  the  living  kind  that 
is  bom  of  agreement. 

The  need  of  a  Catholic  Educational  Association  was 
never  more  apparent  than  it  is  at  present.  The  secularism 
and  the  neo-paganism  of  modern  life  are  reflected  more  and 
more  in  present  tendencies  in  education,  which  fact  only 
serves  to  demonstrate  the  providential  character  of  the 

[216] 


THE  CATHOLIC  EDUCATIONAL  ASSOCIATION 


establishment  of  the  Catholic  School  System.  No  agency 
is  better  equipped  to  preserve  the  spirit  of  Christ  in  an 
atmosphere  that  is  growing  stranger  and  stranger  to  its 
implications.  Yet  the  Catholic  system  is  existing  in  the 
midst  of  perils.  There  are  perils  from  without  in  the 
growing  assumption  of  authority  on  the  part  of  the  State 
in  matters  educational,  and  in  the  rampant  distrust  of 
private  schools  on  the  part  of  those  who  cherish  false  ideals 
of  Nationalism.  There  are  perils  from  within,  in  the 
spirit  of  those  who  would  barter  rather  than  face  eventuali¬ 
ties,  who  in  their  anxiety  to  disarm  criticism  would  make 
sacrifice  of  principle.  Over  and  above  this,  there  are  the 
pressing  problems  of  the  moment,  the  mounting  cost  of 
education,  the  extension  of  school  facilities,  the  shortage 
of  teachers,  the  need  of  better  supervision. 

An  association  that  unites  the  Catholic  school  men  of 
the  country,  that  gives  them  the  benefit  of  mutual  wisdom 
and  experience,  that  makes  it  possible  to  present  a  common 
front  to  possible  enemies,  that  gains  for  us  a  fair  hearing 
from  fair-minded  men,  that  bolsters  individual  weakness 
with  common  strength,  that  offers  the  deliberation  of  the 
many  as  a  stay  to  the  impetuosity  of  the  few,  that  guaran¬ 
tees  attention  to  the  just  claims  of  all,  that  keeps  policy 
aligned  with  principle,  is  surely  a  glorious  asset.  Because 
Catholic  educators  have  proved  by  their  continued  enthusi¬ 
asm  that  they  recognize  this  fact,  we  are  safe  in  predicting 
a  rich  and  useful  future  for  the  Catholic  Educational 
Association. 


[217] 


NATIONAL  CATHOLIC  WELFARE  COUNCIL 
BUREAU  OF  EDUCATION 


Arthur  C.  Monahan 

THE  Bureau  of  Education  is  one  of  the  five  major 
divisions  of  the  National  Catholic  Welfare  Council. 
It  is  located  in  Washington  at  the  headquarters  of 
the  Council,  and  is  composed  of  a  director  with  seven  assist¬ 
ants.  The  purposes  of  the  Bureau,  as  announced  at  the 
time  of  its  opening,  are  as  follows: 

1.  A  clearing  house  of  information  concerning  Cath¬ 
olic  Education  and  Catholic  Education  Agencies  for  Catholic 
educators  and  students,  and  for  the  general  public. 

2.  An  Advisory  Agency  to  assist  Catholic  Educational 
Systems  and  Institutions  in  their  development. 

3.  A  connecting  agency  between  Catholic  Education 
activities  and  Government  Education  Agencies. 

4.  An  active  organization  to  safeguard  the  interests 
of  Catholic  Education. 

The  establishment  of  the  Bureau  came  from  a  neces¬ 
sity,  apparent  to  the  members  of  the  Department  of  Edu¬ 
cation,  for  a  working  organization,  the  Department  being 
made  up  of  men  in  positions  which  require  practically  full¬ 
time  labors.  These  particular  persons,  when  selected  by 
the  Hierarchy  to  constitute  the  membership,  were  officers 
of  the  executive  committee  of  the  Catholic  Educational 
Association,  with  the  exception  of  the  Chairman,  His  Grace 
Archbishop  Dowling  of  St.  Paul.  They  had  signed  a  report 
to  the  Hierarchy  giving  their  views  of  the  needs  of  Cath¬ 
olic  education  in  the  United  States  and  the  work  that  might 
be  accomplished  by  a  central  office.  The  excellence  of  this 
report  resulted  in  the  invitation  to  the  following  signers  to 
constitute  the  Council's  Department  of  Education: 

[218] 


Headquarters,  National  Catholic  Welfare  Council,  Washington,  D.  C. 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


Most  Reverend  Austin  Dowling,  D.  D.,  Archbishop  of 
St.  Paul,  Chairman;  Right  Reverend  Thomas  J.  Shahan, 
D.  D.,  Rector,  Catholic  University  of  America,  Washington, 
District  of  Columbia;  Reverend  James  H.  Ryan,  D.  D., 
Ph.  D.,  Saint  Mary’s-of-the-Woods  College,  Indiana,  Execu¬ 
tive  Secretary;  Very  Reverend  James  A.  Burns,  C.  S.  C., 
President,  University  of  Notre  Dame,  Indiana;  Right  Rev¬ 
erend  John  P.  Chidwick,  D.  D.,  President,  Saint  Joseph’s 
Seminary,  Yonkers,  New  York;  Reverend  John  A.  Dillon, 
Diocesan  Superintendent  of  Parochial  Schools,  Newark,  New 
Jersey;  Very  Reverend  John  F.  Fenlon,  D.  D.,  President,  Di¬ 
vinity  College,  Catholic  University ;  Reverend  Albert  C.  Fox, 

S.  J.,  President,  Campion  College,  Prairie  du  Chien,  Wiscon¬ 
sin;  Right  Reverend  Monsignor  Francis  W.  Howard,  LL.  D., 
Chairman,  Diocesan  School  Board,  Secretary  of  Catholic 
Educational  Association,  Columbus,  Ohio ;  Reverend  Francis 

T.  Moran,  Pastor,  Saint  Patrick’s  Church,  Cleveland,  Ohio; 
Right  Reverend  Monsignor  Edward  A.  Pace,  Ph.  D.,  S.  T.  D., 
General  Secretary,  Catholic  University ;  Right  Reverend 
Monsignor  John  B.  Peterson,  D.  D.,  Rector,  Saint  John’s 
Seminary,  Boston,  Massachusetts ;  Reverend  Brother  G. 
Philip,  President,  Saint  Thomas  College,  Scranton,  Penn¬ 
sylvania;  Right  Reverend  Monsignor  Joseph  Smith,  Dio¬ 
cesan  Superintendent  of  Schools,  New  York;  Reverend  R. 
H.  Tierney,  S.  J.,  Editor,  America ,  New  York;  Reverend 
Brother  John  A.  Waldron,  S.  M.,  Provincial  House,  Kirk¬ 
wood,  Missouri ;  Reverend  Francis  Walsh,  Vice  Rector, 
Mount  Saint  Mary’s  Seminary  of  the  West,  Cincinnati, 
Ohio;  Reverend  John  J.  Wynne,  S.  J.,  Encyclopedia  Press, 
New  York. 

At  all  of  the  meetings  of  the  Department  the  proposed 
bureau  and  its  work  was  an  important  subject  of  discus¬ 
sion.  The  Department  was  established  in  the  fall  of  1919; 
the  first  meeting  was  held  in  February,  1920,  with  further 
conferences  at  St.  Paul,  July  6-9,  and  Chicago,  July  25-26, 
1920.  Since  that  time  meetings  have  been  held  twice  a 

[219] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


year.  At  the  meeting  in  February,  1920,  the  final  decision 
was  made  to  open  a  Bureau  of  Education  at  the  headquar¬ 
ters  in  Washington  in  the  Fall.  Monsignor  Edward  A. 
Pace,  Ph.  D.,  S.  T.  D.,  was  requested  to  serve  as  acting 
director  and  given  authority  to  organize  the  office  and 
secure  a  full-time  director.  This  was  done  with  little  delay, 
the  writer  of  this  article,  with  a  working  staff  of  eight 
assistants,  beginning  work  in  the  early  spring  of  1921. 

At  the  February,  1920,  meeting  in  Chicago,  it  was 
decided  that  the  bureau  should  carry  out  the  following 
items  of  work: 

1.  Secure  complete  information  regarding  proposed 
Federal  and  State  legislation  affecting  education,  and  fur¬ 
nish  such  information  to  the  bishops,  school  superintend¬ 
ents,  supervisors  of  teaching  communities,  and  others  con¬ 
cerned. 

2.  Undertake  the  work  of  educating  the  public,  Cath¬ 
olic  and  non-Catholic,  upon  the  aims  and  nature  of  Catholic 
education. 

3.  Gather  and  disseminate  such  information  about  the 
requirements  in  the  various  States  respecting  the  certifi¬ 
cation  of  teachers  as  may  be  helpful  to  Catholic  educators. 

4.  Urge  the  formation  in  each  State  of  a  Catholic 
association  to  cooperate  v/ith  this  Department  and  with  the 
Catholic  Educational  Association  in  the  discussion  and  solu¬ 
tion  of  educational  problems. 

5.  Devise  ways  and  means  of  putting  into  effect  the 
recommendations  submitted  September,  1919,  in  the  Report 
of  the  Committee  of  Education  to  the  General  Committee 
on  Catholic  Affairs  and  Interests. 

The  Bureau  was  instructed  also  to  assist  in  every  wTay 
possible  certain  items  of  work  to  be  begun  immediately  by 
members  of,  or  special  outside  committees  selected  by,  the 
Department.  These  included  the  compilation  of  a  “Direct¬ 
ory  of  Catholic  Colleges  and  Schools’'  by  the  Reverend 
James  H.  Ryan,  D.  D.,  Ph.  D.,  Executive  Secretary  of  the 

[  220  ] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


Department;  the  preparation  of  a  “Bibliography  of  Works 
on  Education  by  Catholic  Authors,”  by  the  Reverend  Leo 
L.  McVay;  a  “Survey  of  Rural  Educational  Conditions”; 
a  “Survey  of  Catholic  Educational  Work  among  the  Ne¬ 
groes”;  a  “Study  of  Catholic  Students  in  non-Catholic  Col¬ 
leges  and  Universities”;  and  a  “Study  of  Normal  Training 
for  the  Teaching  Sisterhoods”  under  a  committee  composed 
of  the  Right  Reverend  Monsignor  Edward  A.  Pace,  the  late 
Reverend  Thomas  E.  Shields,  the  Reverend  P.  J.  McCormick, 
and  the  Reverend  William  A.  Kane. 

The  general  need  for  a  Catholic  education  bureau  to 
act  as  a  central  clearing  house  of  information  and  in  an 
advisory  capacity  to  Catholic  schools,  is  indicated  by  the 
extent  of  the  Catholic  school  system  in  the  United  States. 
According  to  the  “Directory  of  Catholic  Colleges  and 
Schools,”  there  are  in  the  United  States  a  total  of  8706 
Catholic  educational  institutions  with  54,265  instructors 
and  approximately  1,981,051  children.  These  institutions 
are  divided  as  follows:  130  Universities  and  Colleges;  164 
Seminaries;  309  Religious  Novitiates  and  Normal  Training 
Schools;  1552  Academies  and  High  Schools;  and  6551  Ele¬ 
mentary  Schools,  including  Institutional  Schools.  The  num¬ 
ber  is  constantly  increasing.  Over  400  new  parish  schools 
were  opened  in  1921.  The  number  of  children  in  parish 
schools  increased  during  the  period  1880  to  1900,  from 
approximately  405,000  to  855,000,  and  by  the  year  1920 
to  approximately  1,796,000. 

The  Catholic  parish  schools  are  organized  with  the 
diocese  as  a  unit,  and  under  the  general  supervision  of  the 
bishop  and  the  immediate  charge  of  the  parish  priest.  In 
nearly  one-half  of  the  dioceses  the  bishop  has  appointed  a 
diocesan  superintendent  of  schools,  who  has  general  over¬ 
sight  of  the  schools,  bearing  to  them  about  the  same  rela¬ 
tionship  as  is  borne  by  the  State  superintendent  of  public 
instruction  to  the  local  public  schools.  Colleges,  seminaries, 
novitiates,  academies,  and  institutional  schools,  maintained 

[221] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  conducted  by  various  Religious  Orders,  are  directly 
under  the  superiors  of  these  Orders.  The  Catholic  school 
system  is,  therefore,  a  decentralized  one,  with  no  official 
connecting  link  among  the  diocesan  systems  and  those  con¬ 
ducted  by  Religious  Orders  until  the  Bureau  of  Education 
was  established. 

It  is  well  to  emphasize  that  the  Bureau  of  Education 
has  and  can  have  no  control  in  any  way  over  the  Catholic 
schools  in  the  country.  Each  bishop  must  be  responsible 
for  the  schools  in  his  diocese ;  each  superior  of  a  Religious 
Order  must  be  responsible  for  the  schools  of  that  Order. 
Attention  is  invited  to  the  remarkable  influence  for  the 
improvements  of  schools  exercised  by  the  United  States 
Bureau  of  Education  through  research,  investigations,  dis¬ 
tribution  of  information,  and  advice.  The  Hierarchy  of 
the  Catholic  Church  has  opposed  consistently  the  passage 
of  any  Federal  legislation  which  would  result  in  Federal 
control  of  the  various  State  school  systems,  either  directly 
by  legislative  functions,  or  indirectly  through  subsidies  to 
the  States.  It  has  done  this  on  the  ground  that  centralized 
control  would  be  disastrous  to  the  development  of  education 
in  the  United  States,  which  has  come  from  local  pride,  local 
initiation,  local  rivalry,  experimentation,  etc.  The  same 
objections  to  federalizing  the  public  school  system  would 
apply  equally  to  any  attempt  to  centralize  authority  over 
the  Catholic  schools  in  the  N.  C.  W.  C.  Bureau  of  Education. 

In  establishing  this  bureau,  the  National  Catholic  Wel¬ 
fare  Council  has  but  followed  steps  already  taken  by  many 
other  churches  in  the  United  States.  Nearly  all  of  the 
older  American  churches  regard  education  as  one  of  their 
functions,  and  many  of  them  have  established  and  are  con¬ 
ducting  schools  and  colleges.  Approximately  twenty-five 
have  central  boards  of  education  to  look  after  the  interests 
of  their  educational  affairs.  Approximately  twenty  of  them 
have  united  in  certain  efforts  under  the  title,  “The  Council 
of  Church  Boards  of  Education,”  with  an  office  in  New  York 

[222] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


and  a  full-time  executive  staff.  Some  of  the  various  church 
hoards  have  administrative  functions;  the  majority,  how¬ 
ever,  are  advisory  only.  A  recent  statement  of  the  work 
of  the  Board  of  Education  of  the  Methodist  Episcopal 
Church  is  contained  in  an  official  report;  it  will  be  noted 
that  its  plan  is  very  much  the  same  as  that  of  the  Catholic 
Education  Bureau: 


In  its  advisory  relation  to  the  educational  institutions  of 
the  Church,  the  board  has  many  duties  *  *  *  *  it  aids  these 
institutions  to  meet  the  standards  of  modem  scholastic  effi¬ 
ciency  and  endeavors  to  promote  by  counsel  and  cooperation 
a  true  connectional  spirit,  that  the  Church’s  educational  pro¬ 
gramme  may  be  scientific,  far-sighted,  and  wise.  *  *  *  *  It 
promotes  the  cause  of  education  throughout  the  Church  by 
collecting  and  publishing  statistics.  *  *  *  *  It  provides  relig¬ 
ious  care  and  instruction  for  a  large  number  of  Methodist 
young  people  in  State  and  other  independent  schools.  *  *  *  * 

It  acts  as  a  clearing  house  of  educational  news  and  informa¬ 
tion  *  *  *  *  it  maintains  a  teachers’  bureau  where  competent 
instructors  register,  and  their  qualifications  are  placed  on 
record  for  the  administrative  officers  of  colleges  and  schools. 

As  evidences  of  the  work  of  the  Bureau  in  carrying 
out  the  general  plans  of  the  Department  approved  by  the 
Hierarchy,  the  following  is  given  as  accomplished  during 
its  first  year  of  existence: 

A  study  was  made  of  foreign  students  in  American 
colleges,  the  sources  of  information  being  reports  from 
various  organizations,  both  Government  and  private.  Spe¬ 
cial  attention  was  paid  to  the  Philippine  students.  The 
number  attending  Catholic  colleges  seemed  unusually  small. 
Therefore,  a  bulletin  was  prepared  especially  for  distribu¬ 
tion,  entitled  “Opportunities  for  Foreign  Students  at  Cath¬ 
olic  Colleges  and  Universities  in  the  United  States.”  It 
lists  the  standard  Catholic  colleges  as  given  by  the  Catholic 
Educational  Association.  It  gives  for  each  the  principal 
courses  offered  and  information  concerning  location,  living 
conditions,  and  other  points  of  interest  to  foreign  students. 
It  has  been  distributed  in  the  Philippines,  and  in  the  Latin- 
American  countries.  To  assist  foreign  students  coming  to 

[  223  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


America  several  steps  have  been  taken.  A  Philippine  Club 
has  been  established  at  Seattle,  Washington,  to  take  care 
of  the  special  interests  of  Philippine  students  arriving  at 
that  port,  and  similar  arrangements  have  been  made  at 
San  Francisco.  Students  arriving  at  New  York  have  been 
instructed  to  use  the  regular  immigration  bureau  maim 
tained  by  the  N.  C.  W.  C.  All  bishops  in  the  countries 
mentioned  have  been  notified  of  the  activities  of  the  Bureau 
so  that  through  them  the  information  may  get  to  young 
men  and  women  planning  to  come  to  this  country. 

A  study  was  made  concerning  the  number  of  Catholic 
students  in  non-Catholic  colleges  in  the  United  States,  and 
what  is  being  done  to  care  for  their  spiritual  welfare.  In 
this  study,  results  were  used  of  studies  by  the  Reverend 
John  A.  O’Brien,  Ph.  D.,  Chaplain  to  Catholic  students  at 
the  University  of  Illinois,  and  by  the  Council  of  Church 
Boards  of  Education.  The  Bureau  finds  that  clubs  for 
Catholic  students  have  been  organized  in  approximately 
seventy-five  State  universities  and  other  institutions  of 
higher  learning  to  take  care  of  the  religious  and  general 
welfare  of  the  Catholic  students.  It  is  assisting  in  the 
spread  of  propaganda  for  additional  clubs  and  assisting  in 
a  national  organization,  so  that  an  efficient  programme  may 
be  formed  and  carried  out  by  them.  This  organization  is 
known  as  “The  Federation  of  College  Catholic  Clubs.”  Its 
president  is  Dr.  David  H.  Gibson,  of  Tufts  Medical  Colleger 
Boston;  corresponding  secretary,  Miss  Marion  E.  Connolly, 
173  Gleane  Street,  Elmhurst,  Long  Island;  Chaplain-Gen¬ 
eral,  the  Reverend  John  W.  Keogh,  chaplain  at  University 
of  Pennsylvania.  While  started  as  an  Eastern  organiza¬ 
tion,  it  is  becoming  national,  and  is  planning  amendments 
to  its  constitution.  The  Bureau  has  published  a  circular  of 
information  concerning  Catholic  clubs  in  non-Catholic  col¬ 
leges,  how  they  should  be  organized,  and  what  they  should 
adopt  as  a  programme.  Such  clubs  are  known  very  fre¬ 
quently  as  Newman  clubs. 

[  224  ] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


The  two  most  important  essentials  for  satisfactory 
teaching,  in  elementary  schools  at  least,  are  qualified  teach¬ 
ers  and  proper  text-books.  Both  of  these  matters  are, 
therefore,  of  concern  to  the  Bureau.  A  large  amount  of 
work  has  been  done  in  examining  text-books  suitable  for 
Catholic  schools,  particularly  for  the  elementary  ones.  This 
has  involved  the  reading  and  examination  of  a  large  number 
of  primers  and  readers,  including  over  a  dozen  series  pre¬ 
pared  especially  for,  and  others  used  in  considerable  quan¬ 
tities  in,  Catholic  schools.  The  Bureau  is  prepared  to 
recommend  suitable  texts.  It  has  had  a  large  number  of 
demands  for  information  concerning  books  other  than  text¬ 
books,  for  Catholic  schools  and  for  Catholic  libraries.  In 
answer  to  these  demands  it  has  prepared  a  list  of  approxi¬ 
mately  400  books  as  a  suggested  library  for  elementary 
parochial  schools.  It  contains  supplementary  reading  and 
reference  books  by  Catholic  and  non-Catholic  authors,  cover¬ 
ing  a  variety  of  titles,  such  as  Religion  and  Instruction, 
History,  Poetry,  Science,  Fiction,  and  others.  It  will  pre¬ 
pare  a  similar  list  for  Catholic  high  schools.  It  has  pre¬ 
pared  a  list  of  professional  books  for  teacher-training  as  a 
recommended  library  for  motherhouses  giving  normal  train¬ 
ing.  It  is  preparing  a  list  of  books  of  special  interest  to 
Catholic  readers  which  it  is  recommending  should  be  placed 
in  all  public  libraries. 

A  study  has  been  made  of  the  normal-training  courses 
offered  in  motherhouses  for  Sisters  preparing  to  teach. 
This  it  is  doing  in  cooperation  with  the  Committee  of  the 
Department  on  Normal  Training.  Information  has  been 
collected  concerning  the  courses  now  offered  by  means  of 
questionnaires,  and  personal  visits  to  a  considerable  num¬ 
ber.  About  140  report  professional  teacher-training  courses, 
varying  from  half-year  courses  in  the  principles  of  teach¬ 
ing  and  elementary  school  methods  to  complete  two-year 
courses  paralleling  those  of  the  State  normal  schools. 
Studies  have  been  made  also  of  various  types  of  extension 

[  225  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


courses  for  teaching  Sisters.  From  all  this  information  a 
course  of  study  to  be  recommended  for  teacher  training  in 
motherhouses  will  be  prepared  in  cooperation  with  the 
Department’s  committee. 

Through  institutions  giving  good  teacher-training 
courses  teachers  properly  prepared  may  be  assured  for  the 
future,  but  other  means  must  be  found  to  encourage  addi¬ 
tional  professional  training  for  teachers  in  service.  Justice 
to  the  children  in  parochial  schools  requires  that  as  well- 
trained  teachers  be  provided  as  can  be  obtained,  and  that 
their  professional  training  be  at  least  equivalent  to  that 
of  the  public  school  teacher.  No  Catholic  authorities  can 
be  satisfied  with  less,  and  the  various  States  cannot  be 
satisfied  permanently  with  less.  In  fact,  several  have 
already  passed  laws  requiring  all  teachers  in  private  and 
parochial  schools  to  hold  State  teaching  certificates  of  equal 
grade  to  those  required  of  public  school  teachers  for  work 
in  schools  of  the  same  grade.  It  was  largely  for  this  reason 
that  the  Bureau  made  inquiries  relative  to  the  State  require¬ 
ments  for  teaching  certificates,  and  published  in  1921  the 
bulletin  entitled,  “State  Laws  and  Regulations  Relative  to 
the  Certification  of  Teachers.”  This  gives  complete  infor¬ 
mation  concerning  legal  requirements  for  all  teachers  in  all 
States.  The  following  is  quoted  from  the  Preface  of  the 
bulletin : 


The  demand  from  Catholic  educators  for  immediate  infor¬ 
mation  relative  to  the  certification  of  teachers  warrants  the 
printing  of  this  material  by  this  Bureau.  In  all  parts  of  the 
United  States  there  seems  to  be  a  movement  on  the  part  of 
Catholic  school  authorities,  both  those  m  charge  of  diocesan 
parochial  schools  and  of  secondary  schools  and  academies,  to 
have  their  teachers  secure  the  teaching  certificates  required 
by  State  laws  for  public  school  teachers.  In  a  few  States 
such  action  is  now  required  by  State  law.  In  others  it  prob¬ 
ably  will  be  required  within  a  few  years.  However,  there 
seems  to  be  a  decided  opinion  among  leading  Catholic  edu¬ 
cators  that  the  teachers  in  all  private  and  parochial  schools, 
whether  required  by  law  or  not,  should  hold  the  same  legal 
certificates  required  of  public  school  teachers.  So  without 

[  226  ] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


waiting  for  legal  compulsion  they  are  taking  the  necessary 

steps  to  have  their  teachers  certified. 

To  assist  in  the  future  training  of  teaching  Sisters  in 
parochial  schools  the  Bureau  has  two  plans:  The  encour¬ 
agement  of  Saturday  and  other  extension  courses;  and  the 
promotion  of  correspondence  courses  in  professional  sub¬ 
jects  for  those  unable  to  attend  educational  classes  during 
the  year.  An  experiment  with  a  Saturday  class  is  being 
made  in  Washington.  The  Knights  of  Columbus,  with  the 
Catholic  University  and  the  Bureau  of  Education  of  the 
N.  C.  W.  C.  cooperating,  is  conducting  an  all-day  school  for 
Sisters  in  the  vicinity.  Over  100  are  in  attendance.  The 
Knights  of  Columbus  have  charge  of  the  school,  furnishing 
the  classrooms  and  paying  all  necessary  expenses.  The 
Catholic  University  approved  the  courses  offered,  and 
offered  to  the  Sisters  college  credit  for  the  courses  satisfac¬ 
torily  completed.  The  Bureau  of  Education  furnishes  two 
of  the  four  instructors.  A  similar  school  has  more  recently 
been  organized  in  Baltimore.  An  earlier  one  had  been 
organized  in  Pittsburgh.  By  such  experiments  as  these 
the  Bureau  will  secure  the  information  necessary  in  the 
encouragement  of  the  best  types  of  extension  teaching  for 
the  Sisterhoods. 

The  Bureau  has  made  inquiries  regarding  correspond¬ 
ence  courses  offered  by  Catholic  colleges  and  found  none 
except  a  limited  number  by  the  Catholic  University.  It 
found,  however,  that  a  considerable  number  of  Sisters  were 
enrolled  in  correspondence  courses  in  the  University  of 
Chicago,  the  University  of  Wisconsin,  Extension  Service  of 
the  Massachusetts  State  Department  of  Education,  and  in 
other  institutions.  It  found  from  the  Reports  of  the  United 
States  Bureau  of  Education  that  at  least  seventy-five  of 
the  larger  State  and  other  universities  and  colleges  are 
offering  correspondence  courses  and  giving  college  credit 
for  those  satisfactorily  completed,  and  are  allowing  candi¬ 
dates  for  collegiate  bachelor  degrees  to  obtain  as  much  as 

[227] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


one-half  of  the  total  number  of  credits  required  for  gradu¬ 
ation  through  such  correspondence  courses. 

The  Bureau,  as  a  result  of  these  studies,  has  completed 
plans  for  providing  correspondence  courses  in  professional 
subjects  from  its  office  in  Washington,  and  has  arranged 
with  certain  Catholic  colleges  now  giving  resident  courses 
to  Sisters  to  give  college  credit  for  such  courses  if  satis¬ 
factorily  completed.  The  general  plan  is  as  follows:  The 
courses  to  be  offered  will  include  such  professional  courses 
for  training  teachers  as  Philosophy  of  Education ;  Principles 
of  Teaching;  History  of  Education  in  the  United  States; 
School  Administration,  Control  and  Support;  Educational 
Psychology;  Primary  Methods;  Educational  Measurements; 
Mental  Measurements;  Educational  Sociology;  Introductory 
Psychology;  Project  Methods  in  Education;  Special  Methods 
in  History,  Geography,  Language,  Reading,  Spelling  and 
Arithmetic;  also  at  a  later  date  content  courses  including 
the  subjects  usually  included  in  normal  schools  and  Fresh¬ 
man  and  Sophomore  Liberal  Arts  Colleges.  The  type  of 
the  courses  to  be  offered  will  be  largely  those  followed  by 
the  University  of  Chicago,  which  included  text-books  assign¬ 
ments  with  supplementary  required  study  of  selected  mate¬ 
rial.  For  instance,  in  the  course  in  the  History  of  Edu¬ 
cation,  the  Reverend  P.  J.  McCormick’s  “History  of  Educa¬ 
tion”  would  be  used  as  a  basic  text,  with  selected  chapters 
from  “Principles,  Origin  and  Establishment  of  the  Catholic 
School  System  in  the  United  States,”  and  “Growth  and 
Development  of  the  Catholic  School  System  in  the  United 
States,”  by  the  Reverend  James  A.  Burns,  C.  S.  C. ;  Mon¬ 
roe’s  “History  of  Education”;  F.  P.  Graves’  “A  student’s 
History  of  Education”;  Cubberly’s  “Readings  in  the  His¬ 
tory  of  Education,”  etc. 

The  general  method  to  be  followed  will  be  similar  to 
that  of  the  best  State  and  other  universities.  Each  course 
will  be  under  the  immediate  charge  of  a  person  on  a  uni¬ 
versity  or  college  faculty,  or  someone  of  such  well-known 

[228  ] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


standing  as  to  be  eligible  to  positions  on  such  faculties.  A 
general  committee  will  approve  the  outlines  of  all  courses 
before  they  are  issued.  This  committee  will  be  composed 
of  representatives  of  the  various  groups  of  Catholic  colleges 
giving  credit  for  the  courses. 

Studies  have  been  made  of  Catholic  education  in  its 
relation  to  public  education  in  individual  European  countries 
and  in  the  United  States.  Circulars  giving  the  results  of 
the  studies  in  England,  Holland,  Scotland  and  Belgium,  have 
been  distributed  in  mimeographed  form.  A  study  of  the 
State  Laws  and  Regulations  Relative  to  the  Certification 
of  Teachers  has  been  made;  the  Laws  Relative  to  Bible 
Reading  in  Schools  have  been  compiled;  also  a  compilation 
of  the  State  Laws  in  the  forty-eight  States  Relative  to 
Private  and  Parochial  Schools  has  been  published.  The 
results  of  State  legislation  on  parochial  schools  are  being 
observed  in  the  expectation  that  it  will  indicate  the  wisest 
policies  for  future  action.  The  Bureau  in  organization  is 
divided  into  four  services: 

1.  An  information  service,  which  collects  and  makes 
available  statistical  and  other  information  concerning  Cath¬ 
olic  education. 

2.  A  research  service,  which  makes  general  studies  in 
Catholic  education  in  its  relations  to  public  education,  and 
also  in  regard  to  such  perpetual  questions  as  teacher  train¬ 
ing,  courses  of  study,  text-books,  etc. 

3.  A  Teachers’  Registration  Section,  mentioned  above. 

4.  A  library  service. 

The  work  of  the  first  two  services  has  been  outlined 
above.  The  Teachers’  Registration  Section  is  maintained 
to  assist  Catholic  schools  to  obtain  lay  teachers,  and  to 
assist  Catholic  men  and  women  to  obtain  positions.  That 
the  service  is  needed  is  evident  by  the  number  of  positions 
which  it  helped  to  fill,  and  by  the  ever  increasing  number 
of  applications  for  names  of  persons  qualified  to  fill  vacan¬ 
cies.  The  service  has  been  called  upon  to  assist  not  only 

[  229  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


in  this  country,  but  to  obtain  teachers  for  the  public  schools 
in  the  Philippines  and  in  Peru. 

The  Bureau  of  Education  library  is  under  the  charge 
of  a  trained  librarian,  with  approximately  ten  years  of 
experience  in  the  United  States  Bureau  of  Education 
Library.  It  contains  approximately  2500  volumes  and 
pamphlets  on  education,  sociology,  and  like  subjects.  It  is 
a  working  library  containing  the  sort  of  material  most 
needed  not  only  by  the  other  members  of  the  Bureau  of 
Education,  but  by  the  entire  working  staff  of  the  N.  C. 
W.  C.  It  has  made  arrangements  to  borrow  books  from 
Government  and  other  libraries  as  may  be  needed.  It  sub¬ 
scribes  to  a  number  of  current  magazines  and  journals, 
and  it  has  also  arranged  with  certain  publishers  to  review 
books  furnished  by  them  which  may  be  of  special  interest 
to  Catholic  authorities. 

In  addition  to  the  above  the  library  division  is  attempt¬ 
ing  to  get  together  the  principal  works  on  education  by 
Catholic  authors.  Also  books  on  religious  instruction  includ¬ 
ing  catechisms,  reports  of  diocesan  superintendents,  dio¬ 
cesan  school  boards,  and  current  catalogues  of  schools  and 
colleges. 

Previous  mention  has  been  made  of  proposed  work  of 
the  Bureau  for  Negro  education  and  for  rural  education. 
On  these  the  following  plans  may  be  outlined :  The  Bureau 
is  assisting  in  the  establishment  of  a  Negro  school  in  south¬ 
ern  Maryland  to  supplement  the  present  public  and  paro¬ 
chial  elementary  schools.  The  school  will  continue  the 
“common  school  subjects,”  and  at  the  same  time  require 
its  students  to  take  parallel  courses  in  the  trades  and  occu¬ 
pations  of  most  interest  and  value  to  them.  This  will 
include  teacher-training  courses  for  young  women  to  pre¬ 
pare  them  for  work  in  the  public  elementary  schools.  It 
is  proposed  also  that  the  school  develop  an  extension  service 
for  the  benefit  of  the  Negroes  in  the  surrounding  territory 
in  educational,  economic,  and  social  affairs.  It  is  to  be  a 

[  230] 


WELFARE  COUNCIL  BUREAU  OF  EDUCATION 


national  school,  with  trustees  from  within  and  without  the 
Archdiocese  of  Baltimore,  including  men  and  women,  clerics 
and  lay,  white  and  colored,  Catholics  and  Protestants.  The 
faculty  will  be  Negro.  The  land  purchased  as  a  site  is  a 
water-front  farm  on  the  lower  Potomac.  It  is  almost  on 
the  site  of  the  landing  place  of  the  first  settlers  of  Mary¬ 
land  in  1634,  and  the  spot  where  the  first  Mass  was  said 
in  the  thirteen  original  colonies.  It  is  the  centre  of  what 
is  probably  the  largest  Catholic  Negro  population  in  the 
country.  This  school  is  to  serve  as  an  experiment  in  Cath¬ 
olic  Negro  education.  From  it  will  develop  the  future 
policy  for  work  among  the  colored  race  throughout  the 
South. 

The  rural  problem  is  being  met  by  cooperation  with 
the  Social  Action  Department  in  conducting  a  Rural  Bureau 
concerned  not  alone  with  education  in  rural  communities 
but  also  with  social  and  economic  affairs.  In  religious  edu¬ 
cation  correspondence  courses  for  adults  and  for  children 
are  being  prepared  and  used  particularly  for  families  out¬ 
side  of  the  reasonable  distance  of  a  church  or  mission. 
They  cover  such  subjects  as  Catholic  Doctrine,  Bible  Study, 
Bible  History,  Church  History,  etc.  A  special  course  for 
preparation  for  First  Communion  is  included. 

In  addition  week-day  religious  schools  are  being  organ¬ 
ized,  particularly  vacation  schools  conducted  for  two  or 
three  weeks  during  the  summer  and  taught  by  sisters 
engaged  in  parochial  schools  during  the  regular  school  year. 
They  are  held  in  private  houses  or  elsewhere  where  a  group 
of  children  can  be  gathered  for  a  half-day  to  pursue  studies 
in  the  subjects  mentioned  above  and  receive  instruction. 
These  two  measures  seem  to  be  the  most  practical  way  of 
reaching  the  children  in  districts  too  sparsely  settled  to 
establish  and  maintain  parish  schools. 


[231] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


Reverend  Peter  V.  Masterson,  S.  J. 

THE  steady  growth  of  the  Society  of  Jesus  in  the 
United  States  in  the  last  century  is  a  fact  of  some 
importance  to  Catholicism,  in  understanding  the 
power  and  influence  the  Church  now  exercises  upon  Ameri¬ 
can  life.  There  is  a  close  connection  between  the  founda¬ 
tion  of  the  Church,  the  institution  of  the  American 
episcopacy,  the  birth  of  a  national  clergy  and  the  coming 
of  the  Jesuit  Order  to  this  country.  In  the  rapid  develop¬ 
ment  and  complete  organization  the  Catholic  Church  has 
achieved  among  the  American  people,  the  Society  has 
played  an  important  role. 

Elsewhere,  in  the  various  countries  of  Europe,  for 
instance,  the  growth  which  accompanied  the  endeavor  of 
the  Society  was  perhaps  a  more  remarkable  accomplish¬ 
ment.  For  here  in  America  the  Church  has  never  suffered 
from  political  persecution  and  the  American  Jesuits  have 
never  been  expelled  from  their  native  soil.  But  in  many 
European  countries  in  the  nineteenth  century  successful 
establishment  by  the  Jesuits  was  quickly  followed  by  the 
confiscation  of  their  property  and  their  own  expulsion. 
Yet,  in  either  instance,  whether  in  the  free,  unhampered 
area  of  the  American  Republic  or  beneath  the  threats  and 
in  the  face  of  the  edicts  of  the  revolutionary  elements  of 
Europe,  the  Society  has  prospered  and  grown  in  point  of 
numbers,  of  occupations  of  which  it  has  had  charge,  and 
come  to  assume  a  position  of  responsibility  as  great  as 
at  any  time  in  its  history.  This  growth  has  been  remark¬ 
able,  but,  of  course,  as  matter  of  mere  statistics  it  can 
be  shown  to  have  been  surpassed  by  other  Religious  Orders 
at  earlier  periods  of  the  history  of  the  Church.  Still  it 
is  a  noteworthy  achievement,  especially  where  it  was  at- 

[232] 


Woodstock  College,  Woodstock,  Maryland 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


tended  by  such  unfriendly  companions  as  persecution, 
confiscation  and  expulsion. 

It  is  important  here,  at  the  beginning  of  an  historical 
sketch  of  Woodstock  College,  to  direct  attention  to  a  factor 
which  we  believe  more  than  any  other  is  responsible  for 
this  growth,  namely  the  character  of  Jesuit  training.  For 
any  historical  sketch  of  Woodstock  College,  which  is  the 
oldest  and  best  known  Jesuit  House  of  Higher  Studies  on 
the  American  continent,  would  be  quite  inadequate  with¬ 
out  a  description  of  the  training  the  average  Jesuit  re¬ 
ceives.  The  distinctive  discipline  to  which  the  individual 
is  subjected  and  the  consequent  corporate  strength  of  the 
Order  made  this  Second  Spring  possible.  It  can  be  said 
that  nothing  emerges  more  conspicuously  from  even  a 
casual  acquaintance  with  Jesuit  history  than  that  the 
organization  has  been  greater  than  any  of  its  leaders. 
And  the  genius  ©f  the  Founder  of  the  Jesuits,  Saint 
Ignatius  Loyola,  is  clearly  manifest  from  the  easy  manner 
in  which  the  Constitutions  he  drafted  in  the  sixteenth 
century  have  adjusted  themselves  to  the  widely  varying 
demands  of  the  present  day. 

The  beginnings  of  Woodstock  College  are  set  further 
back  than  September,  1869,  when  the  present  building  at 
Woodstock,  Maryland,  was  opened.  Immediately  upon  the 
reforming  of  the  old  Jesuit  mission  in  Maryland,  at  the 
time  the  Society  was  restored,  the  problem  of  meeting  the 
best  traditions  of  the  Order  for  the  proper  training  of 
its  subjects  presented  itself  to  those  in  charge.  In  the 
old  days,  in  the  eighteenth  century,  there  had  never  been 
many  Jesuits  in  what  is  now  the  United  States,  and  what 
few  there  were  had  possessed  no  resources  for  building, 
even  if  there  had  been  sufficient  expansion  to  warrant  it. 
Applicants,  therefore,  to  the  Society,  as  was  the  custom 
among  the  wealthier  Maryland  Catholic  families  in  regard 
to  their  sons,  were  directed  abroad  for  their  education  and 
returned  at  its  completion  to  work  upon  the  Pennsylvania 

[233] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  Maryland  missions.  This  practice  was  continued  in 
the  restored  Society  in  America,  and  as  early  as  1820,  we 
find  four  American  Jesuit  scholastics  embarking  for  Rome 
at  the  direct  wish  of  the  General  of  the  Society,  Father 
Fortis,  to  pursue  their  studies  in  the  Eternal  City.  But 
before  long  it  became  clear  that  if  the  Jesuit  Mission,  and 
later  the  provinces  which  were  to  grow  out  of  it,  were  to 
keep  pace  with  national  and  ecclesiastical  development  in 
the  United  States,  they  must  cease  to  depend  upon  Europe 
and  engage  in  the  enterprise  of  training  and  equipping 
their  own  men.  This  was  also  according  to  the  genius 
of  that  training  which,  though  standardized  in  its  sub¬ 
stantial  principles,  possessed  for  all  that  an  individual 
character  wherever  discovered,  drawn  from  its  adaptation 
to  national  custom  and  individual  temperament.  In  due 
time,  therefore,  these  Jesuit  pilgrims  to  Europe,  returned 
to  America  to  cooperate  in  establishing  here  the  necessary 
institutions  in  the  Jesuits’  scheme  of  educating  their  own 
men,  as  distinguished  from  their  work  in  supplying  in¬ 
struction  to  Catholic  youth. 

As  part  of  this  plan,  there  developed  gradually  at 
Georgetown,  in  conjunction  with  the  college,  distinct  courses 
of  study  for  the  training  of  aspirants  to  the  priesthood  in 
the  Society.  These  early  foundations  were  laid  while  cer¬ 
tain  students  were  still  being  sent  abroad.  In  1820,  to 
relieve  the  overcrowded  conditions  of  Georgetown  College, 
where  the  Novitiate  of  the  Society  was  also  located,  a 
building  was  erected  and  opened  in  the  City  of  Washington 
as  a  separate  scholasticate  by  the  Jesuits  for  their  own 
subjects.  It  was  known  as  the  Washington  Seminary  and 
retained  that  name  for  many  years  after  it  had  ceased  to 
be  a  house  of  studies  for  the  Jesuit  scholastics.  Later 
it  was  known  as  Gonzaga  College  and  throughout  the 
century  has  been  a  respected  educational  institution  in  the 
life  of  the  National  Capital.  In  1824  Gonzaga  College  was 
discontinued  as  a  seminary  devoted  to  the  education  of 

[234  ] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


young  Jesuits,  and  its  first  president,  Father  Anthony 
Kohimann,  and  most  of  his  clerical  students  moved  to 
Rome  at  the  command  of  his  ecclesiastical  superiors,  where 
Father  Kohimann,  at  the  invitation  of  Pope  Leo  XII,  ac¬ 
cepted  the  chair  of  dogmatic  theology  in  the  Roman  College 
which  had  been,  in  that  same  year,  restored  to  the  Society 
of  Jesus. 

Shortly  afterwards  courses  for  the  Jesuit  scholastics 
were  resumed  at  Georgetown  and  were  continued  there 
in  that  suburb  of  Washington  City  almost  without  inter¬ 
ruption  until  1869.  For  a  brief  period,  at  the  opening 
of  the  Civil  War,  the  scholasticate  adjourned  to  Boston 
and  took  possession  of  the  buildings  of  Boston  College. 
Towards  the  end  of  this  somewhat  desultory  history  of 
the  scholasticate,  before  coming  to  a  permanent  abode  at 
Woodstock,  great  steps  forward  were  taken  in  providing 
a  complete  curriculum  of  seminary  education  and  a  compe¬ 
tent  faculty  for  instruction.  The  troubled  conditions  in 
Europe  favored  the  ambitions  of  the  American  Jesuits  by 
freeing  several  eminent  Jesuit  professors  for  work  in 
America.  These  men  were  swiftly  advancing  to  the  ma¬ 
turity  of  their  powers  and  the  new  institution  at  Wood- 
stock  together  with  Georgetown  College  chiefly  benefited 
by  the  exodus  of  European  scholarship.  The  new  pro¬ 
fessors  brought  in  unstinting  measure  the  resources  of 
their  zeal  and  learning  to  the  academic  evangelization  of 
a  new  territory,  and  by  their  gracious  personalities  and 
Old  World  manner  permanently  healed  in  America  the 
wound  the  suppression  had  caused.  Their  influence,  too, 
upon  ecclesiastical  education  in  the  United  States  cannot 
be  doubted,  though  it  is  not  so  easily  computed. 

The  leader  of  this  brilliant  young  group  of  professors 
who  swung  open  the  doors  of  the  new  college  in  the  closing 
days  of  the  summer  of  1869,  to  a  student  complement 
gathered  from  the  four  quarters  of  the  globe,  was  Camillo 
Mazzella,  a  rather  handsome  Italian  priest  just  past  his 

[  235  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


fortieth  year.  As  prefect  of  studies,  with  his  compatriot 
and  superior,  Angelo  Paresce,  he  set  to  work  in  this  obscure 
Maryland  village  to  erect  the  keystone  arch  of  the  Society’s 
activity  in  America.  The  importance  of  this  work  may 
now  be  judged  from  the  statistics  of  the  Society  in  1870 
as  compared  with  those  of  the  present  day.  In  1870,  the 
Jesuits  possessed  in  the  whole  of  the  United  States  thirteen 
colleges ;  and  the  roster  of  the  several  colleges  and  missions 
showed  a  membership  of  800  subjects.  To-day  the  Society 
counts  twenty-six  colleges  and  thirteen  universities  and  the 
membership  of  the  Order  has  grown  to  almost  3000. 
Similarly,  the  number  of  students  in  these  Catholic  schools 
has  increased  from  approximately  1000  in  1870  to  40,000 
in  1921. 

The  men  who  are  responsible  for  this  remarkable 
spread  of  Catholic  education  were  for  the  thirty  years 
following  1870  almost  exclusively  trained  at  Woodstock 
College.  Thereafter  the  West  had  reached  a  stage  in  its 
development  when  it  could  provide  for  itself,  and  Wood- 
stock  gradually  grew  to  be  the  graduate  school  for  the 
Jesuits  recruited  from  the  Atlantic  seaboard.  There  were 
always,  however,  representatives  attending  from  every 
section  of  the  country,  and  even  from  foreign  countries, 
which  gave  a  breadth  to  the  student-body  and  associations 
growing  out  of  it  of  distinct  educational  value. 

In  the  course  of  more  than  fifty  years  Woodstock  has 
graduated  more  than  800  priests  and  contributed  partly 
to  the  training  of  hundreds  of  others.  The  educational 
statistics  referred  to  above  by  no  means  tell  the  complete 
story  of  the  institution’s  power  and  its  influence  upon 
Catholic  life  in  America.  When  it  was  founded,  Wood- 
stock  was  perhaps  the  most  pretentious  structure  devoted 
to  ecclesiastical  education  in  America ;  its  staff  of  pro¬ 
fessors  was  of  superior  calibre  and  its  curriculum  possessed 
skilful  balance  and  breadth.  From  the  outset,  then,  it  was 
possible  to  produce  graduates  well  above  the  average  who 

[  236  ] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


would  in  general  not  be  unequal  to  the  charge  of  leadership 
which  was  thrust  upon  them  by  the  Catholic  community 
in  every  section  of  the  land.  Their  missionary  labor  and 
parochial  endeavor  were  only  less  extensive  than  their  edu¬ 
cational  work.  Most  people  think  of  the  Jesuits  merely  as 
educators,  and  yet  one-tenth  of  the  membership  of  the 
entire  Society  is  tracking  the  footsteps  of  colonial  empire 
upon  the  Foreign  Missions,  in  some  sections  preceding  it, 
and  it  is  safe  to  say  that  twice  as  many  more  are  engaged 
in  the  large  industrial  centres  of  the  world,  administering 
to  the  spiritual  and  social  demands  of  the  Catholic  popula¬ 
tion.  This  responsibility  involves  in  America,  as  else¬ 
where,  a  real  moral  leadership,  restricted  of  course  by  the 
limits  of  its  field  of  action,  and  is  at  once  the  test  and 
measure  of  the  important  worth  of  Woodstock  College.  It 
is  unfortunately  imponderable;  and  yet  to  add  a  truism, 
it  is  none  the  less  real,  nor  is  the  influence  which  springs 
from  it  less  dynamic  because  of  its  spiritual  or  elusive 
nature.  It  must  be  reckoned  at  least,  this  accomplishment 
in  fitting  men  for  their  assured  position  of  moral  leader¬ 
ship,  as  the  distinctive  claim  of  an  institution  such  as 
Woodstock  to  public  recognition,  as  surely  failure  in  the 
task  would  be  its  greatest  disgrace. 

But  on  the  part  of  many  members  of  its  successive 
faculties  and  student  bodies  Woodstock  can  point  to 
achievements  in  the  broad  field  of  Catholic  activity.  It 
was  the  mere  absence  of  satisfactory  theological  text-books 
that  moved  its  first  faculty  to  issue  a  complete  series  in 
dogmatic  theology,  based  upon  the  Fathers  and  the  great 
masters  of  scholastic  theology.  This  work  had  never  be¬ 
fore  been  attempted  in  America,  and  for  two  of  them, 
Mazzella  and  De  Augustinis,  it  won  an  international  repu¬ 
tation  and  both  were  subsequently  summoned  to  Rome  to 
teach,  which  is  one  of  the  most  enviable  tributes  a  Catholic 
theologian  may  receive.  Mazzella  was  later  a  prominent 
figure  in  the  neo-scholastic  movement,  and  as  Cardinal 

[237] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Prefect-of-Studies  of  the  Gregorian  University  in  the  very 
centre  of  the  theological  arena,  he  is  reputed  to  have  been 
a  strong  influence  in  support  of  the  policy  of  Pope  Leo  XIII 
in  calling  the  schools  back  to  strict  alignment  with  the 
protagonist  of  sound  theology,  Saint  Thomas  Aquinas. 
Later,  in  the  controversy  over  the  validity  of  Anglican 
Orders,  with  De  Augustinis  he  formed  a  narrow  passage 
in  which  the  strong  but  ill-founded  hopes  for  Church  re¬ 
union  in  England  met  shipwreck.  While  a  professor  at 
Woodstock,  Father  Mazzella  took  out  his  papers  as  an 
American  citizen,  an  indication  that  he  never  expected  to 
return  to  his  native  land.  It  also  gives  him  rank  among 
the  select  number  of  American  cardinals. 

Associated  with  these  men  and  the  first  Rector  of 
Woodstock  College,  Father  Paresce,  to  whom  is  due  the 
credit  of  financing  and  superintending  the  construction  of 
Woodstock  amidst  the  unprecedented  difficulties  succeeding 
the  Civil  War,  were  others  of  much  less  prominence,  though 
in  the  memory  of  a  generation  that  has  now  passed  on, 
of  scarcely  less  ability.  Father  Heuser,  when  he  founded 
the  Ecclesiastical  Review  in  1889,  announced  he  had  secured 
the  services  of  Father  Aloysius  Sabetti,  Professor  at 
Woodstock,  whom  he  described  as  “the  highest  authority 
in  Moral  Theology  in  this  country.”  The  authoritative 
Sabetti-Barrett  “Moral  Theology”  was  originally  from  his 
pen,  though  now,  in  its  thirtieth  edition,  it  is  more  nearly 
the  work  of  the  present  emeritus  professor  of  Moral 
Theology  at  Woodstock,  the  Reverend  Timothy  B.  Barrett. 
Father  Sabetti  was  also  what  one  might  call  a  consulting 
attorney  for  many  bishops  scattered  over  the  land,  and  his 
importance  in  this  respect  was  as  great  to  the  ecclesiastical 
establishment  as  the  services  of  an  eminent  corporation 
counsel  to  the  financial  interests  he  represents. 

Of  far  wider  experience  and  more  picturesque  career 
was  the  Reverend  Charles  Piccirillo,  who  came  to  Wood- 
stock  in  1875  to  occupy  the  chair  of  Canon  Law.  To  him 

[  238  ] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


and  to  the  foundation  already  established  by  Father 
Paresce,  Woodstock  owes  its  magnificently  equipped  the¬ 
ological  library.  Twenty-five  years  previously,  Piccirillo 
had  been  one  of  the  daring  spirits  who  at  the  instance  of 
Pope  Pius  IX,  then  in  exile  at  Gaeta,  founded  the  powerful 
Roman  journal  Civiltd  Cattolica.  Later  he  was  its  chief 
director  and  piloted  the  paper  through  the  stormy  days 
of  the  Italian  Revolution.  For  many  years  he  was  con¬ 
fessor  to  Pius  IX,  and  was  on  several  occasions  intrusted 
by  the  Pontiff  with  negotiations  of  great  delicacy.  In  the 
Vatican  Council,  he  served  as  expert  to  Father  Liberatore, 
who  was  theologian  to  Cardinal  Manning,  the  leader  of 
the  forces  which  obtained  the  definition  of  Papal  Infalli¬ 
bility.  A  decade  later,  Piccirillo  himself,  in  the  capacity 
of  theologian  to  Bishop  Janssens,  was  a  striking  figure  in 
the  Third  Plenary  Council  of  Baltimore.  He  was  long 
remembered  by  the  episcopal  delegates  to  that  convention 
for  the  graceful  yet  convincing  manner  in  which  he  poured 
upon  Northern  ears  a  full  flood  of  Latin  eloquence. 

These  sturdy  Italian  pioneers  together  with  a  few 
colleagues  from  other  lands,  notably  Fathers  Brambring 
from  Germany  and  Peter  Finlay  from  Ireland,  with  Wood¬ 
stock’s  own  graduates,  formed  the  faculty  of  the  college 
for  the  first  twenty-five  years  of  its  existence.  They  made 
very  appreciable  progress  in  the  standardization  of  phil¬ 
osophical  and  theological  instruction,  and  beyond  doubt  the 
weight  and  influence  of  Woodstock’s  teaching  and  opinion 
were  felt  outside  the  precincts  of  the  college  and  the  im¬ 
mediate  student  body  to  which  they  were  directed.  The 
institution  came  to  be  highly  thought  of  abroad  and  at¬ 
tracted  an  increasing  number  of  foreign  students  to 
America.  Yet  neither  at  this  time,  nor  at  any  date  since, 
has  Woodstock  expanded  its  proportions.  The  history  of 
the  college  is  its  record  of  achievement  and  the  influence 
its  educational  mission  has  had  upon  the  development  of 
Catholicism  in  the  United  States. 

[  239  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


It  is  interesting  to  note  in  this  connection  the  real 
significance  of  the  term  “college”  to  the  mind  of  Saint 
Ignatius  when  he  wrote  the  charter  for  the  educational 
work  of  the  Society.  To  him  the  “college”  was  the  body 
of  educators  who  were  sent  to  a  particular  place  and  was 
in  no  sense  to  be  confounded  with  the  buildings,  the  com¬ 
forts  or  the  material  advantages  the  location  offered.  He 
was  not,  however,  insensible  to  the  important  aid  these 
conditions  rendered  to  education.  Indeed,  he  was  strongly 
of  the  opinion  and  set  it  down  as  a  principle  rarely  to  be 
forsaken,  that  for  the  most  effective  results  and  for  an 
environment  best  suited  to  scholarly  pursuits,  colleges 
should  be  properly  endowed.  Still  the  calibre  of  the  faculty 
and  the  character  of  the  curriculum  were  of  far  greater 
concern  to  Ignatius,  and  have  continued  to  be  to  his  suc¬ 
cessors,  than  the  most  alluring  visions  of  architect  or  land¬ 
scape  artist.  He  was  deeply  interested  in  sound  education 
and  cultural  education.  He  conceived  the  function  of  a 
college  to  be  the  complete  awakening  of  all  of  the  individ¬ 
ual's  human  faculties  and  their  adequate  development 
toward  the  prospective  contact  with  life,  which  must  lead 
to  a  deeper  penetration  of  the  truths  of  human  existence 
and  a  higher  appreciation  of  its  aesthetic  values.  The 
educational  system  he  devised  is  known  as  the  Ratio 
Studiorum  and  is  summarily  described  elsewhere  in  these 
volumes.  Its  humanistic  superstructure  is  set  solidly  upon 
the  supporting  pillars  of  Scholastic  Philosophy  and  Christ¬ 
ian  Revelation. 

The  same  principles  which  have  guided  the  Jesuits 
in  their  education  of  lay  students  have  directed  them  in 
the  training  of  their  own  candidates.  At  Woodstock 
principal  stress  is  laid  upon  the  study  of  philosophy  and 
theology.  This  insistence  and  prolonged  study  of  these 
two  branches  of  learning  enables  the  student  to  see  the 
unity  of  all  education  and  of  life  itself,  and  forces  him  to 
systematize  his  conclusions  won  from  the  arts  and  natural 

[240  ] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


sciences.  It  is  a  type  of  education  that  powerfully  equips 
the  W^oodstock  priest  for  the  work  that  faces  him  in 
America  to-day.  And  it  can  be  said  that  as  the  field  of 
social,  economic  and  political  sciences  and  their  allied 
subjects  moves  closer  to  the  region  of  religion  in  the  actual 
conflict  of  forces  to-day,  his  voice,  and  those  who  have 
been  educated  along  similar  lines,  must  be  more  respect¬ 
fully  heard.  Woodstock  men,  as  Catholic  priests,  have 
gone  into  the  pulpit  or  occupied  the  platform  in  the  uni¬ 
versity  or  lecture-hall  and  taught  a  countless  multitude  of 
Americans  correct  principles  of  thought  and  practice  touch¬ 
ing  the  Catholic  religion,  the  State  and  society.  This  work 
has  been  carried  on  in  every  section  of  the  country  and 
its  full  value  is  incalculable.  There  has  been  no  uncer¬ 
tainty,  no  compromise  concerning  the  task,  nor  any  inter¬ 
ested  parties  to  serve,  or  subtle  influences  to  weaken  the 
force  of  an  organization  that  is  solely  intent  upon  doing 
the  greatest  service  for  America  by  wedding  it  to  the  paths 
of  true  religion.  Amid  the  small  army  of  Woodstock  men 
that  have  carried  forward  this  mission  there  have  been 
some  who  have  made  notable  accomplishments.  As  far 
back  as  1866,  Father  Benedict  Sestini,  who  had  gained 
considerable  fame  in  the  scientific  world  by  a  complete 
series  of  higher  mathematical  texts,  inaugurated  the  most 
fruitful  of  his  life’s  labors,  the  foundation  of  the  Messenger 
of  the  Sacred  Heart .  In  1919  the  Messenger  was  reduced 
to  a  smaller  publication,  and  its  good-will  transplanted 
from  the  magazine  to  the  periodical  field  in  the  form  of 
the  present  National  Catholic  weekly  review,  America . 
This  paper  had  as  its  editor  a  Woodstock  alumnus,  the 
Reverend  John  J.  Wynne,  and  has  been  brought  to  its 
premier  position  in  American  Catholic  journalism  by  the 
vision  and  capable  direction  of  the  present  editor,  the 
Reverend  Richard  H.  Tierney,  formerly  a  Woodstock  pro¬ 
fessor.  The  “Catholic  Encyclopedia,”  also  one  of  Father 
Wynne’s  projects,  is  another  enterprise  to  which  Wood- 

[241] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


stock  extended  sympathy  and  support  and  many  important 
articles  were  contributed  to  its  pages  by  graduates  of 
Woodstock.  Another  accomplishment  of  great  signif¬ 
icance,  whose  full  worth  will  only  be  estimated  in  the  years 
to  come,  was  the  work  initiated  by  the  Reverend  Terence 
J.  Shealy,  another  Woodstock  graduate,  in  the  Laymen’s 
Retreat  Movement,  one  of  the  most  appreciable  advances 
of  modern  apostolate  made  in  the  last  century. 

But  what  no  doubt  is  of  most  interest  to  the  average 
reader  in  following  this  narrative  of  Jesuit  activity  is  the 
question  of  the  training  the  individual  member  receives. 
It  is  a  question  which  has  never  shunned  a  frank  answer 
and  yet  has  been  perpetually  misunderstood,  because  of  the 
mass  of  libellous  literature  issued  concerning  it.  It  comes 
prominently  to  notice  in  connection  with  those  men  we 
have  been  discussing  and  with  a  thousand  others,  for  they 
represent  in  terms  of  intelligible  force  the  nature  and  value 
of  Jesuit  training. 

It  can  be  said  the  most  impressive  feature  of  Jesuit 
training  to  the  ordinary  observer  is  its  great  length.  This 
is  particularly  true  of  the  American  critic,  since  with  us 
Americans  successful  results  must  be  attained  quickly  and 
we  are  impatient  to  behold  the  finished  product  in  educa¬ 
tion  no  less  than  in  industry.  Seventeen  years  of  prepara¬ 
tion  and  study  is  a  long  time,  especially  when  snatched 
from  the  golden  period  of  youth  and  early  manhood.  Yet 
experience  and  its  fruits  have  completely  indorsed  the 
severe  training  the  Society  gives  the  individual. 

For  two  years  after  his  entrance  into  the  Society,  the 
young  man  pursues  an  intensive  course  of  ascetical  instruc¬ 
tion  under  competent  guidance,  based  upon  the  famous 
“Spiritual  Exercises”  of  Saint  Ignatius,  a  book  which  em¬ 
bodies  a  complete  theory  of  the  spiritual  life  and  with  the 
Saint’s  Constitutions  of  the  Society  has,  even  in  the  eyes 
of  hostile  critics,  clearly  demonstrated  his  claim  to  genius. 
In  recognition  of  what  this  remarkable  volume  has  aecom- 

[  242] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


plished  for  the  advancement  in  the  spiritual  life  of  people 
of  all  classes,  the  present  Pontiff  has  lately  appointed  Saint 
Ignatius  patron  of  all  spiritual  retreats.  At  the  end  of 
this  time,  the  young  novice  pronounces  his  first  simple 
vows  and  enters  the  grade  of  scholastic.  For  the  two  fol¬ 
lowing  years,  he  is  engaged  in  reviewing  his  classical  and 
literary  studies  before  proceeding  to  his  philosophical 
course.  In  conjunction  with  the  three  years  devoted  to 
philosophy,  work  of  a  very  intensive  character,  an  adequate 
course  in  the  physical  sciences  is  had.  It  is  during  these 
years  that  a  scholastic’s  special  talents  are  discerned  and 
developed  and  his  inclination  fostered  for  a  particular 
branch  of  learning.  Closely  associated  with  his  profane 
studies  is  his  gradual  advancement  along  the  way  of  the 
religious  life,  and  it  is  the  task  of  his  superiors  to  preserve 
a  careful  balance  in  his  life  and  prepare  him  equally  for 
his  vocation  to  the  priesthood  and  his  position  of  moral 
and  intellectual  leadership. 

At  the  completion  of  his  philosophical  studies,  the 
scholastic  faces  a  rigid  final  examination.  Thereafter,  five 
years  are  passed  in  teaching  the  junior  grades  in  the 
various  Jesuit  schools  or  colleges.  It  is  in  this  difficult 
occupation  of  the  '‘Regency,”  as  these  years  are  described, 
that  the  man  is  thoroughly  tried,  his  capacity  for  responsi¬ 
bility  tested,  his  initiative  awakened,  and  his  fitness  for 
important  positions  indicated.  He  returns  to  his  studies 
at  the  end  of  this  apprenticeship.  Four  years  are  now 
given  to  the  study  of  theology,  and  at  the  end  of  the  third 
year  the  scholastic  is  advanced  to  ordination.  Later, 
sometimes  with  a  slight  interval  of  ministerial  labor,  he 
comes  back  to  the  novitiate  for  a  third  and  final  year  of 
probation,  on  the  termination  of  which  his  solemn  vows  as 
a  Religious  are  pronounced  and  he  attains  his  proper  grade 
in  the  Society. 

This  is  a  brief,  unadorned  description  of  the  process 
the  Society  has  adopted  to  develop  the  full  powers  of  her 

[243] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


subjects.  Its  length  is  sometimes  curtailed  because  of  age 
or  previous  progress  in  study.  The  character  of  the  pro¬ 
cess  has  been  much  misunderstood,  and  frequently  its 
nature  and  purposes  have  been  maliciously  misrepre¬ 
sented.  In  English  literature  the  misrepresentation  has 
become  almost  a  fable  and  been  alike  a  topic  for  the  essay 
and  the  novel.  A  standard  English  book  of  reference  (the 
“Encyclopaedia  Brittanica,”  under  “Jesuits”)  for  almost 
half  a  century  has  carried  in  its  pages  what  purports  to 
be  a  scholarly  examination  of  the  history  and  constitutional 
structure  of  the  Society  of  Jesus.*  A  more  gratuitous 
misstatement  of  the  facts,  a  more  prejudiced  interpretation 
of  the  achievements  of  the  Order,  or  a  more  inaccurate 
investigation  of  its  constitutional  law  is  hard  to  conceive. 
And  the  sketch  is  particularly  insidious  for  its  temperate 
tone  and  clear  presentation,  attributes  that  are  admirable 
were  they  supported  by  anything  less  vitiating  than  igno¬ 
rant  bias.  It  is  uncritical  historical  writing  of  the  sort 
here  referred  to,  that  has  perpetuated  in  the  minds  of 
Protestants  and  even  of  some  Catholics  the  notion  that 
the  Jesuit  “is  a  person,  not  necessarily  a  priest,  under  the 
command  of  a  black  pope,  who  lives  in  an  imaginary  world 
of  back  stairs,  closets  and  dark  passages.”  To  one  who 
has  spent  his  life  among  Jesuits  this  brand  of  nonsense  is 
incredible,  and  yet  the  fantastic  libel  continues  to  enjoy 
a  perennial  growth  wherever  it  may  find  the  fertile  soil 
of  religious  bigotry. 

*  We  quote  from  the  latest  edition  of  the  “Encyclopedia,”  the 
eleventh  (1911),  though  the  bulk  of  the  article  was  written  originally 
for  the  ninth  edition  (1875).  It  was  then  the  work  of  an  Anglican 
clergyman,  the  Reverend  Mr.  Littledale.  For  the  current  edition 
Littledale’s  article  was  “revised”  by  the  Reverend  Ethelred  Taunton, 
an  English  priest,  who  was  well-known  for  his  hostility  towards  the 
Society.  Some  of  his  supplementary  comment  is  well-taken,  but  so 
much  of  the  original  slander  remains,  that  we  think  the  article  is 
still  one  of  the  most  dangerously  libellous  accounts  of  the  Society  in 
the  language.  Father  Taunton  was  never  a  Jesuit,  though  in  the 
large  format  the  catalogue  of  names  attached  to  the  “Encyclopaedia 
Brittanica”  records  him  as  such.  The  error  was  corrected  in  the 
Handy  Edition. 


[  244  ] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


The  truth  is,  there  is  nothing  sinister,  nor  subversive 
to  the  State  or  its  institutions,  nor  even  anything  self- 
seeking  for  the  individual  or  the  Order  in  the  training 
the  Jesuit  receives.  In  this  respect  the  discipline  is  identi¬ 
cal  with  that  imposed  upon  candidates  for  the  secular 
clergy  or  other  Religious  Orders.  Taken  at  its  lowest  esti¬ 
mate,  it  is  a  career  that  involves  considerable  self-sacrifice 
and  no  non-partisan  investigator  has  ever  attempted  to 
impugn  the  motives  of  the  Society. 

To  represent  Jesuit  training,  then,  as  producing  a 
unit  with  a  “scooped-out  will,”  eager  to  sacrifice  every  in¬ 
terest  for  the  advancement  of  the  Society,  is  simply  to  lie 

i  _ 

with  or  without  a  knowledge  of  the  truth.  The  unique 
character  of  the  Jesuit’s  religious  discipline,  with  continual 
insistence  upon  the  virtue  of  obedience,  and  the  breadth  and 
length  of  his  intellectual  studies,  are  directed  to  one  pur¬ 
pose  only,  which  is  cut  as  a  motto  into  the  shield  of  the 
Society:  “Ad  Majorem  Dei  Gloriam.”  The  founder  of  the 
Jesuits  loved  liberty,  and  is  himself  an  unusual  example 
of  the  development  of  individual  talents  and  character.  As 
an  authoritative  writer  has  declared:  “In  reality  no  one 
loved  liberty  better  or  provided  for  it  more  carefully  than 
Ignatius.  But  he  held  the  deeper  principle  that  true  free¬ 
dom  lies  in  obeying  reason,  all  other  choice  being  license. 
...  In  practice  his  custom  was  to  train  the  will  so 
thoroughly  that  his  men  might  be  able  to  ‘level  up’  others 
(a  most  difficult  thing)  from  laxity  to  thoroughness,  with¬ 
out  themselves  being  drawn  down  (  a  most  easy  thing), 
even  though  they  lived  outside  cloisters  with  no  external 
support  for  their  discipline.  The  wonderful  achievement 
of  staying  and  rolling  back  the  tide  of  the  Reformation, 
in  so  far  as  it  was  due  to  the  Jesuits,  was  the  result  of 
increased  will-power  given  to  previously  irresolute  Cath¬ 
olics  by  Ignatian  methods.”* 

♦“The  Catholic  Encyclopedia”:  “Society  of  Jesus”  by  J.  H. 
Pollen. 


[  245  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


It  has  been  more  sincerely  urged,  perhaps,  that  Jesuit 
training  has  proved  a  failure.  “It  has  had  its  golden  age. 
No  society  can  keep  up  to  its  highest  level.  Nothing  can 
be  wider  of  the  truth  than  the  popular  conception  of  the 
ordinary  Jesuit  as  being  of  almost  superhuman  abilities 
and  universal  knowledge.”*  By  thus  overstating  the  ac¬ 
cepted  judgment  of  the  individual  Jesuit  and  his  organi¬ 
zation,  the  impression  is  conveyed  that  the  Society  has 
decayed  and  that  the  intellectual  training  of  the  individual 
is  quite  jejune.  It  is  certain  that  the  most  glorious  epoch 
of  Jesuit  history  is  its  first  hundred  years  and  it  is  equally 
certain  that  the  average  Jesuit  is  no  paragon  of  learning. 
On  the  other  hand,  there  is  no  accepted  moral  law  to 
prevent  a  society  from  maintaining  its  highest  level,  or  at 
least  from  returning  to  it  after  it  has  once  lapsed.  The 
fact  is,  according  to  any  recognized  standard,  the  average 
Jesuit  is  a  well-educated  man  and  either  in  his  normal 
occupation  of  teaching  or  devoted  to  parochial  duties,  or  in 
his  occasional  position  as  defender  of  Catholic  Faith  and 
practice,  he  has  shown  to  advantage.  The  example  may  be 
cited  here  of  the  decisive  manner  in  which  the  Reverend 
Timothy  Brosnahan,  one-time  professor  of  ethics  at  Wood- 
stock  College,  completely  vanquished  President  Eliot  of 
Harvard  on  the  question  of  the  elective  system  of  studies 
and  certain  strictures  he  had  levelled  upon  Jesuit  colleges. 
That  sharp  encounter  convincingly  showed  that  a  little 
known  Jesuit  professor  had  a  more  adequate  understand¬ 
ing  of  the  nature  of  true  education  than  his  opponent,  a 
man  who  probably  has  more  powerfully  influenced  uni¬ 
versity  education  in  this  country  than  any  other  of  his 
generation. 

What  must  be  remembered  in  the  discussion  of  any 
system  of  intellectual  instruction  is  that  certain  assump¬ 
tions  must  be  made  which  are  closely  affiliated  to  the 
purpose  in  view  and  one’s  primary  notion  of  education 
*  Encyclopaedia  Brittanica:  ‘‘Jesuits." 

[246] 


WOODSTOCK  COLLEGE  AND  JESUIT  TRAINING 


and  its  functions.  Some  very  definite  notion  of  what  cul¬ 
ture  means  and  an  appreciation  of  its  spiritual  worth 
must  be  had  before  the  argument  for  a  liberal  education 
will  appeal  with  persuasive  force.  In  like  manner,  it  must 
be  remembered  that  the  training  the  Society  gives  its  sub¬ 
jects  is  systematic,  and  as  a  writer  has  remarked,  to  re¬ 
proach  a  missionary  or  educational  system  for  not  possess¬ 
ing  advantages  which  no  system  can  offer  is  to  be  thorough¬ 
ly  unreasonable.  The  Society  must  educate  its  men  in 
large  groups.  It  must,  therefore,  adopt  a  fixed  system  of 
studies.  In  the  end,  whatever  its  shortcomings,  the  system 
succeeds  in  producing  a  more  effective  average  man.  Thus, 
the  corporate  strength  is  greater  and  the  mission  of  the 
whole  body  more  successfully  accomplished.  One  must  be¬ 
lieve  so,  for  the  results  seem  to  point  to  this  conclusion. 
The  professors  who  now  form  the  faculties  of  the  Jesuit 
colleges  in  the  Eastern  United  States,  and  in  other  sections 
as  well,  have  all  been  trained  at  Woodstock  College,  and 
they  are  to-day  lecturing  to  crowded  classes  and  their 
institutions  are  graduating  a  type  of  college  man  who  steps 
quickly  into  line  with  the  best  of  his  fellows. 

That,  no  doubt,  as  we  remarked  earlier  in  this  article, 
is  Woodstock's  chief  claim  to  eminence,  though,  more  than 
this,  her  students  have  gone  to  far  away  parts  and  remote 
corners.  Many  have  served  in  the  Rocky  Mountain  mis¬ 
sions  among  the  Indians,  and  in  the  backward  areas  of  the 
South.  Father  W.  H.  Judge  opened  up  the  frozen  recesses 
of  Alaska  in  the  now  distant  day  when  the  Klondike  was 
famous.  Emulating  that  ablest  of  theologians,  Father 
Salvator  Brandi,  whom  he  had  known  and  revered  in  his 
Woodstock  days  for  the  fine  imagination  and  ardent  zeal 
he  threw  into  the  work  of  evangelizing  the  local  country¬ 
side,  this  apostle  of  a  later  day  swept  back  and  forth  across 
the  Alaskan  snows,  in  the  shadow  of  the  Pole,  preaching 
the  Gospel  of  Christ.  Father  Frank  Barnum  joined  him  in 
the  perilous  mission  and  maintained  the  tradition  of  Jesuit 

[  247  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


missionary  scholarship  by  publishing  the  first  grammar 
of  an  Alaskan  Indian  tongue.  Many  others  have  followed. 
Thousands  of  miles  to  the  South,  Woodstock  men  have 
manned  the  Philippine  missions.  There  beneath  the 
tropics,  they  recently  took  up  the  apostle’s  burden,  with  no 
hope  of  material  gain,  nor  thought  of  return.  Elsewhere, 
at  the  moment  in  the  Crimea,  for  instance,  a  Woodstock 
man  heads  the  Vatican  Relief  Mission  to  the  starving  popu¬ 
lations  of  Russia.  Even  in  the  island  Empire  of  Japan, 
Woodstock  men  accompanied  the  party  which  reopened 
the  old  Jesuit  missions  and  founded  in  Tokyo  a  Catholic 
university,  and  as  part  of  his  labors,  one  of  them  has  lately 
held  a  post  made  famous  by  Lafcadio  Hearn. 

Thus,  Woodstock  history  is  lost  in  the  wide  field  of  the 
activity  of  its  graduates.  The  least  known  of  all  Jesuit 
institutions  in  America,  it  is,  beyond  question,  the  most 
important.  It  is  the  base  of  the  pyramid  and  gives 
strength  and  direction  to  the  many  lines  which  run  to  the 
apex.  When  it  celebrated  its  golden  jubilee  it  was  the 
proud  boast  of  its  rector,  on  that  occasion,  that  during 
fifty  years  when  the  spirit  of  rationalism  had  now  and 
then  crept  stealthily  into  sacred  precincts,  not  a  shadow 
of  doubt  had  ever  rested  on  the  orthodoxy  of  Woodstock. 
It  has  been  a  pillar  of  Catholicism  in  America.  To-day  the 
accommodations  of  1869  have  been  outgrown.  At  times 
the  question  has  been  mooted  of  removing  the  college  to  a 
more  populous  centre,  but  financial  or  administrative  diffi¬ 
culties  have  always  blocked  the  way.  It  rests  on  the  brow 
of  a  steep  hill,  by  a  stream  which  assumes  dignified  pro¬ 
portions  as  it  flows  to  the  sea.  No  one  standing  in  the 
shade  of  the  little  railroad  station  which  faces  it  and 
gazing  upon  the  college  would  suspect  its  history.  Yet  if 
a  balance  could  be  struck  for  the  usefulness  of  educational 
institutions  to  American  life,  Woodstock’s  rank  would  be 
high.  The  Nation  and  the  Church  are  richer  for  the  exist¬ 
ence  of  Woodstock  College. 

[248] 


College  of  the  Holy  Cross,  Worcester,  Massachusetts 


THE  STORY  OF  BOSTON  COLLEGE 


Reverend  W.  E.  Murphy,  S.  J. 

ON  March  14,  1858,  a  boy  named  Thomas  L.  Whall, 
a  pupil  in  the  Eliot  School,  a  public  school  situated 
on  North  Bennet  Street,  in  the  North  End  district 
of  Boston,  was  severely  and  cruelly  flogged  by  a  master  for 
refusing  to  recite  the  Lord's  Prayer  as  worded  in  the 
Protestant  Bible.  The  lad’s  example  was  emulated  by 
other  Catholic  youths  in  the  school,  who  showed  a  firm 
disposition  of  opposition  to  reading  the  Decalogue  from  the 
Protestant  Bible  and  to  chanting  the  Protestant  version  of 
the  Lord’s  Prayer.  The  spirit  of  disquiet  spread  until 
every  Catholic  student  rebelled  against  the  direction  of  the 
schoolmaster  that  they  take  part  in  these  religious  exer¬ 
cises.  The  father  of  young  Whall  haled  the  schoolmaster 
into  court,  questioning  his  authority  to  punish  the  boy 
under  the  circumstances.  The  view  of  the  teacher  was 
shared  by  the  court,  and  it  sustained  his  action  in  chastising 
young  Whall.  This  was  the  culmination  of  a  series  of 
similar  indignities  and  injustices  to  which  the  Catholic 
boys  of  Boston  had  been  subjected  in  the  public  schools 
at  the  time,  and  it  aroused  the  entire  Catholic  population. 

The  400  lads  of  Catholic  Faith  in  the  public  schools 
were  suspended  from  attendance  until  they  should 
acknowledge  their  willingness  to  conform  with  the  religious 
rules  and  customs  then  in  force.  The  matter  was  reported 
to  Bishop  Fitzpatrick,  and  he  advised  submission,  under 
protest,  for  the  time  being.  Meanwhile,  the  Bishop  sent 
a  long  letter  to  the  School  Committee,  in  the  course  of 
which  he  said : 

“The  undersigned  *  *  *  would  first  state,  in  general, 
that  the  objections  raised  by  the  Catholic  pupils  and  by 

[249  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


their  parents  are  not  affected  by  scruples  *  *  *  They  are 
serious  and  solid  objections,  founded  in  the  individual 
faith  *  *  *  First,  the  enforced  use  of  the  Protestant  ver¬ 
sion  of  the  Bible.  Second,  the  enforced  hearing  and  re¬ 
citing  of  the  Ten  Commandments  in  their  Protestant  form. 
Third,  the  enforced  union  in  chanting  the  Lord’s  Prayer 
and  other  religious  chants.” 

Practically  no  attention  was  paid  to  the  letter  of 
Bishop  Fitzpatrick.  The  Catholic  boys  of  the  community 
were  not  attending  school;  they  were  debarred  until  they 
would  agree  to  take  part  in  the  Protestant  exercises.  With 
no  redress  afforded  by  the  court  and  with  the  School  Com¬ 
mittee  unfriendly  to  their  appeal,  the  question  in  the  minds 
of  the  Catholic  people  was  how  to  give  the  children  of  the 
Faith  the  elementary  education  to  which  they  were  entitled. 

It  was  suggested  that  schools  be  established  under 
Catholic  authority.  This  was  derided  by  the  School  Com¬ 
mittee  and  the  general  public,  for  they  knew  that  the 
Catholics  were  about  the  poorest  class  in  the  city  at  the 
time,  most  of  the  men  being  laborers  and  many  of  the 
unmarried  women  being  domestics.  But  the  scoffers  did 
not  understand  the  character  of  these  people,  nearly  all  of 
whom  were  of  the  Irish  race.  To  provide  for  the  instruc¬ 
tion  of  the  400  Catholic  boys  who  had  been  ousted  from 
the  public  schools  because  of  their  stand  for  the  rights 
of  conscience,  and  to  protect  them  against  the  law  of 
truancy,  the  Reverend  Bernardine  Wiget,  S.  J.,  then  the 
director  of  the  Men’s  Sodality  at  Saint  Mary’s  Church, 
North  End,  appealed  to  the  parishioners,  asking  them  to 
assume  the  cost  and  responsibility  of  the  education  of 
these  youthful  professors  of  the  Faith. 

Subscription  lists  were  opened  and  the  people  respond¬ 
ed  generously.  Funds  in  adequate  amount  were  placed  at 
the  call  of  Father  Wiget.  A  building  was  leased,  teachers 
were  engaged  and  books  were  provided.  A  school  was 
organized  to  give  a  plain  English  education  equivalent  to 

[  250] 


THE  STORY  OF  BOSTON  COLLEGE 


that  taught  in  the  grammar  schools  of  the  city.  This,  the 
first  parochial  school  in  Boston,  was  started  with  about 
400  pupils. 

Such  is  the  origin  of  the  Catholic  school  in  Boston, 
for  boys  under  the  guidance  of  the  Jesuit  Fathers.  But 
the  work  was  not  to  stop  with  a  grammar  school.  The 
Reverend  John  McElroy,  S.  J.,  who  succeeded  Father 
Wiget,  seeing  the  possibilities  of  Boston’s  Catholic  growth, 
determined  to  carry  the  idea  to  its  logical  conclusion  and 
establish  a  Catholic  college.  The  plan  of  Father  McElroy 
was  to  erect  a  scholasticate  and  a  church  on  what  was  then 
known  as  “Jail  lands”  on  Leverett  Street,  West  End,  which 
was  situated  within  the  limits  of  Saint  Mary’s  parish. 
This  property  was  purchased  for  the  purpose  from  the 
City  of  Boston. 

Under  the  terms  of  a  municipal  law  of  that  time,  the 
inhabitants  of  a  ward  had  the  right  to  object  to  certain 
kinds  of  edifices  being  erected  in  their  neighborhood,  and 
refusing  their  sanction,  such  could  not  be  built.  The 
people  of  the  Leverett  Street  district  protested  against  the 
establishment  of  a  Catholic  school  there,  and  the  project 
was  temporarily  abandoned  and  the  land  sold  back  to  the 
city. 

Father  McElroy  then  turned  his  attention  to  the  South 
End,  where  the  Catholic  population  had  been  increasing 
for  a  number  of  years,  and  where,  in  1858,  Saint  Vincent’s 
Orphan  Asylum  had  been  established  in  new  and  com¬ 
modious  quarters.  Prejudice  against  members  of  the 
Faith  was  so  strong  that  title  for  them  to  any  considerable 
property  in  this  section  could  not  be  obtained.  Though 
narrow-mindedness  among  the  Protestant  elements  of  the 
community  was  the  rule,  there  were  always  a  few  in  high 
office  who  had  a  breadth  of  view  and  quality  of  heart  that 
inclined  them  to  give  fair  play  to  the  Catholics  struggling 
for  the  privilege  of  worshipping  God  according  to  the 
tenets  of  their  Church.  And  so,  with  the  aid  of  the  then 

[251] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Mayor,  the  Honorable  Alexander  H.  Rice,  who  was  later 
Governor  of  the  Commonwealth,  Father  McElroy  bought 
the  land  on  Harrison  Avenue  which  for  years  was  the  site 
of  Boston  College  and  is  now  the  location  of  the  Boston 
College  High  School  and  the  Church  of  the  Immaculate 
Conception. 

Here  ground  was  broken  for  the  projected  college  in 
1858.  The  Catholics  generously  gave  of  their  small  means, 
and  this  led  to  the  grant  of  scholarships  to  the  children  of 
the  poor  who  had  the  ambition  and  merit  for  education. 
In  the  Autumn  of  1860  the  scholasticate  for  the  students 
of  the  Society  of  Jesus  in  the  United  States  was  opened 
in  Boston  College.  Father  McElroy,  who  had  built  the 
college,  was  now  in  his  eightieth  year,  and  though  still 
hale  and  vigorous,  withdrew  from  active  service  upon  the 
completion  of  his  preparatory  work. 

The  first  president  of  Boston  College  was  the  gifted 
Reverend  John  Bapst,  S.  J.,  the  venerable  priest  who  some 
years  before,  while  caring  for  a  small  flock  at  Ellsworth, 
Maine,  had  suffered  the  indignity  of  being  tarred  and 
feathered  by  a  Know-Nothing  rabble.  His  qualities  of 
mind  and  heart  eminently  fitted  him  for  the  duties  of 
rector  of  the  new  house  of  studies,  which  he  assumed  in 
September,  1860.  It  was  not  until  May  25,  1863,  that 
the  State  Legislature  granted  the  college  a  charter,  thereby 
giving  it  the  right  to  confer  such  degrees  as  are  usually 
granted  by  colleges,  with  the  exception  of  the  degree  of 
doctor  of  medicine. 

In  the  Summer  of  1863  it  was  decided  to  transfer  the 
scholasticate  to  Georgetown,  District  of  Columbia,  the  prog¬ 
ress  of  the  Civil  War  rendering  communication  with  Bos¬ 
ton  very  difficult.  Boston  College  was  then  for  the  first 
time  opened  for  lay  students  and  on  September  7,  1864, 
classes  were  organized  under  the  new  charter  and  twenty- 
two  boys  matriculated.  It  was  an  innovation  in  Boston’s 
educational  life  which  quickly  demonstrated  the  college’s 

[  252  ] 


THE  STORY  OF  BOSTON  COLLEGE 


ability  to  satisfy  a  long-felt  want  in  the  community. 
Father  Bapst  in  the  meantime  was  preoccupied  with  the 
financial  difficulties  of  the  Immaculate  Conception  Church, 
which  was  attached  to  the  college  property.  This  was 
owing  to  the  fact  that  the  church  had  no  parish  attached 
to  it.  For  some  time  it  was  thought  that  ultimately  the 
sacred  edifice  would  have  to  be  given  up  to  the  Bishop  to 
be  converted  into  a  parish  church. 

Father  Bapst  was  president  of  the  college  until  1869, 
when  he  was  succeeded  by  the  Reverend  Robert  W.  Brady, 
S.  J.,  who  remained  in  charge  a  year,  being  then  called  to 
a  more  important  office  in  the  government  of  his  order. 
He  subsequently  became  pastor  of  Saint  Mary's  Church, 
North  End,  and  it  was  under  his  rectorship  that  the  present 
magnificent  house  of  worship  was  erected. 

Father  Brady  was  succeeded  by  the  Reverend  Robert 
Fulton,  S.  J.,  who  was  one  of  the  greatest  leaders  that 
the  college  ever  had.  He  was  a  man  of  rare  literary  at¬ 
tainments,  of  striking  administrative  powers  and  of  singu¬ 
lar  energy,  and  under  his  prudent  guidance  the  college 
greatly  prospered.  He  was  assigned  to  Boston  soon  after 
his  ordination  in  1861,  and  lectured  on  theology  to  the 
students  of  the  Society  of  Jesus  until  the  scholasticate  was 
removed  to  Georgetown,  and  later  to  the  College  of  the 
Sacred  Heart,  Woodstock,  Maryland. 

On  the  opening  of  the  schools  of  Boston  College  for 
the  first  time  to  the  public,  in  1864,  Father  Fulton  became 
the  prefect  of  studies,  and  so  thoroughly  did  he  indentify 
himself  with  the  educational  work  that  he  came  to  be  con¬ 
sidered  as  the  founder  of  the  institution.  Extensive  prep¬ 
arations  had  been  made  for  months  for  the  opening  of 
the  college.  Father  Fulton  was  aglow  with  enthusiasm. 
The  College  church  had  drawn  to  its  services  many  of  the 
well-to-do  and  prominent  people;  and  it  was  felt  that  the 
college  might  enlist  their  support.  His  hopes  ran  high. 
The  field  was  white  unto  the  harvest.  All  looked  bright. 

[  253  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


But,  alas!  It  was  the  old  story  over  again,  “parturiunt 
montes.”  The  opening  day  came.  Father  Fulton  stood 
at  the  small  iron  gate  on  James  Street  to  greet  the  student 
body  that  in  numbers,  at  least,  if  not  in  quality,  it  was 
hoped  would  respond  to  his  expectations  and  the  prepara¬ 
tions  made.  The  throng  came.  Twenty-five  urchins 
marched  in  solemn  file  before  him  to  form  the  nucleus  of 
an  institution  which  was  to  be  one  of  Boston’s  glories. 
Father  Fulton  was  disappointed.  Who  could  blame  him? 

The  occasion  now  called  for  the  display  of  strong 
character.  Though  discouraged,  he  determined  to  push 
on  to  the  goal.  He  reasoned,  and  correctly,  that  the  frus¬ 
tration  of  his  hopes  was  not  the  result  of  ill-will,  but  of 
indifference  to,  or  rather  ignorance  of,  the  necessity  of  a 
Catholic  education.  The  people  had  their  public  schools, 
their  high  schools,  both  Latin  and  English,  with  Harvard 
College  close  by  for  those  wishing  to  follow  a  professional 
career.  As  for  the  religious  training,  the  Sunday  school 
was,  they  thought,  quite  sufficient.  It  remained,  now,  to 
bring  home  to  the  Catholics  of  Boston  the  advantages  and 
necessity  of  higher  Christian  education. 

The  success  his  remarkable  abilities  met  with  is  clearly 
shown  in  the  ten  years  of  his  administration  that  followed. 
The  fruits  of  his  labors  were  wonderful.  Degrees  were 
first  conferred  by  the  college  in  1877,  under  Father  Fulton’s 
administration.  His  zeal  as  rector  of  the  Church  of  the 
Immaculate  Conception  was  such  that  he  had  the  satisfac¬ 
tion  in  1875  of  seeing  that  beautiful  edifice  consecrated, 
the  first  Catholic  church  in  Boston  to  receive  that  distinc¬ 
tion.  In  1875  he  went  to  Washington  to  remove  the  debt 
from  the  Church  of  Saint  Aloysius  and  later  became  pro¬ 
vincial  of  the  Maryland-New  York  Province  of  the  Society 
of  Jesus,  serving  in  that  capacity  six  years. 

Father  Fulton  had  for  his  successor  the  Reverend 
Jeremiah  O’Connor,  S.  J.,  whose  fervid  eloquence  is  still 
remembered.  During  his  administration,  military  drill 

[254] 


THE  STORY  OF  BOSTON  COLLEGE 


was  introduced  into  the  college  and  the  Stylus ,  the  journal¬ 
istic  organ  of  the  students,  made  its  first  appearance. 

In  1884,  the  college  welcomed  as  its  president  the 
Reverend  Edward  V.  Boursard,  S.  J.,  a  French  scholar  of 
high  rank  and  a  staunch  supporter  of  higher  education. 
When  this  able  writer  was  called  to  Rome  in  1887  to  be 
secretary  to  the  General  of  the  Jesuit  Order,  the  burdens 
of  office  were  placed  upon  the  shoulders  of  the  Reverend 
Thomas  H.  Stack,  S.  J.,  an  ardent  student  of  the  sciences. 
His  untimely  death  cut  short  an  administrative  career  of 
brilliant  promise.  He  died  before  assuming  any  active 
direction  of  the  institution,  and  the  affairs  of  the  college 
were  placed  in  charge  of  the  Reverend  Nicholas  Russo,  S. 
J.,  one  of  the  most  eminent  expounders  of  logic,  meta¬ 
physics  and  ethics  in  America.  He  maintained  a  strong 
course  in  the  college  in  those  advanced  branches. 

The  close  of  the  year  1888  witnessed  the  return  of  the 
Reverend  Robert  Fulton,  S.  J.,  to  the  presidency  of  the 
college.  So  great  had  become  the  need  for  larger  quarters 
that  he  broke  ground  for  an  addition  which  cost  $250,000. 
He  almost  doubled  the  class  room  accommodations.  The 
cares  involved  in  the  erection  of  the  large  section  of  the 
building  on  James  Street  shattered  the  health  of  this  de¬ 
voted  champion  of  Christian  education  and  forced  him  to 
give  up  his  task.  Father  Fulton  was  the  most  eminent 
president  the  college  ever  had  and  he  left  an  indelible 
impression  on  the  institution.  The  Reverend  Edward  I. 
Devitt,  S.  J.,  a  native  of  Boston,  was  appointed  to  complete 
the  work  of  development  so  auspiciously  begun  by  Father 
Fulton. 

In  1894  the  reins  of  government  were  placed  in  the 
hands  of  the  Reverend  Timothy  Brosnahan,  S.  J.,  a  man 
of  keen  intellectual  powers  and  of  broad  experience.  The 
number  of  students  increased  so  rapidly  that  it  became 
necessary  for  him  and  for  his  immediate  successor,  the 
Reverend  W.  G.  Read  Mullan,  S.  J.,  to  devote  the  entire 

[  255  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


building  on  James  Street  to  academic  purposes.  Father 
Mullan  and  his  successor,  the  Reverend  William  Gannon, 
S.  J.,  made  many  plans  to  provide  for  the  increasing  num¬ 
bers,  but  they  were  unable,  on  account  of  circumstances, 
to  carry  out  their  desires,  and  it  was  left  to  the  Reverend 
Thomas  I.  Gasson,  S.  J.,  to  continue  the  work  of  develop¬ 
ment. 

Father  Gasson’s  presidency  marked  a  new  era  of  ex¬ 
pansion.  In  the  past  the  growth,  while  healthy  and  steady, 
was  at  the  same  time  slow;  too  slow  for  Father  Gasson. 
In  1890  there  were  290  students  in  both  high  school  and 
college.  In  1898  the  combined  attendance  had  increased 
to  450,  and  when  Father  Gasson  assumed  charge  in  1907 
the  attendance  was  approximately  700.  New  ideas  that 
came  from  the  fertile  mind  of  the  talented  and  energetic 
president  were  put  into  execution  by  a  brilliant  corps  of 
professors,  and  every  department  soon  began  to  show  evi¬ 
dence  of  remarkable  growth. 

Father  Gasson  had  always  cherished  the  idea  of  sepa¬ 
rating  the  college  from  the  high  school,  and  now  convinced 
that  the  building  would  soon  be  too  small  for  the  expansion 
of  the  college,  decided  to  select  a  new  site  for  the  college 
departments,  devoting  the  old  edifice  entirely  to  high  school 
studies.  On  December  18,  1907,  title  was  passed  to  thirty- 
five  acres  of  land  in  the  Chestnut  Hill  section  of  Newton, 
overlooking  the  reservoir,  as  a  location  for  the  group  of 
the  proposed  new  Boston  College  buildings.  The  property 
was  assessed  on  a  total  valuation  of  $187,000.  The  site 
faces  directly  on  the  boulevard  on  the  north,  adjoins  the 
reservoir  on  the  east,  is  bounded  by  College  Road,  Newton, 
on  the  west  and  Beacon  Street  on  the  south. 

On  the  occasion  of  acquiring  this  property  Father 
Gasson  said:  “The  purchase  of  the  land  is  the  first  step 
toward  the  building  of  the  greatest  Catholic  college  in 
America.  In  University  Heights  we  have  truly  a  magnifi¬ 
cent  site,  one  of  the  finest  in  the  country,  and  we  are 

[  256  ] 


THE  STORY  OF  BOSTON  COLLEGE 


determined  that  the  new  university  shall  be  planned  and 
designed  on  such  a  scale  that  it  will  rank  with  the  leading 
universities  of  the  land/’ 

The  beautiful  Recitation  Building,  planned  to  be  the 
center  of  a  group  of  twenty  buildings  that  will  ultimately 
comprise  the  new  Boston  College,  was  completed  and  ready 
for  occupancy  at  the  beginning  of  the  college  year  in  1913. 
The  second  edifice,  the  faculty  residence,  known  as  Saint 
Mary’s  Hall,  was  finished  in  1915.  From  the  old  college, 
the  college  classes  were  transferred  in  1913  to  the  beauti¬ 
ful  Gothic  buildings  at  University  Heights,  Newton,  and 
the  numbers  of  students  thereafter  steadily  increased. 

The  buildings  are  a  triumph  in  architecture.  The  ex¬ 
terior  impresses  the  visitor  with  its  unusual  beauty.  The 
style  is  collegiate  Gothic,  combining  simple  but  graceful 
lines.  The  edifices  have  been  the  object  of  great  admira¬ 
tion  and  have  been  pronounced  by  architects,  who  have 
come  from  all  parts  of  the  country  to  view  them,  as  being 
prominent  among  the  finest  college  buildings  in  the  world. 

With  the  breaking  of  ground  at  Newton  for  the  con¬ 
struction  of  the  first  of  the  group  of  buildings,  the  attend¬ 
ance  at  the  college  in  the  South  End  increased  so  fast  that 
in  1911  the  catalogue  showed  there  were  over  1,000  stu¬ 
dents  in  the  combined  schools.  In  1912  the  total  enroll¬ 
ment  was  just  past  the  1,200  mark,  more  than  350  regis¬ 
tering  for  the  college,  which  is  a  striking  contrast  to  the 
150  in  the  four  college  classes  in  1900. 

On  account  of  ill  health,  Father  Gasson  retired  from 
the  presidency  of  the  college  in  January,  1914,  and  was 
succeeded  by  the  Reverend  Charles  W.  Lyons,  S.  J.,  then 
president  of  Saint  Joseph’s  College,  Philadelphia.  It  was 
during  Father  Lyons’  administration  that  the  Faculty 
Residence  was  built.  He  was  transferred  on  July  20,  1919, 
to  New  York,  and  the  Reverend  William  Devlin,  S.  J.,  then 
dean  of  the  college,  was  appointed  president.  In  this,  the 
first  year  of  the  presidency  of  Father  Devlin,  the  college 

[257  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


admitted  over  800  students  and  the  Boston  College  High 
School  received  nearly  1,300.  This  was  a  record  at  both 
these  institutions.  But  they  taxed  the  capacity  of  the 
buildings,  and  hundreds  were  turned  away. 

That  the  doors  of  higher  Catholic  education  might  not 
be  closed  against  the  thousands  of  young  men  of  Boston 
and  environs,  and  that  the  successful  future  of  Boston 
College,  based  upon  the  glorious  achievements  of  more  than 
fifty  years,  might  not  be  retarded,  an  appeal  was  made  by 
Father  Devlin  for  funds  with  which  to  carry  on  the  work 
of  expanding  the  college  properties  to  meet  the  demands  of 
the  moment.  He  stated  that  the  college  needed  a  science 
building,  a  library,  a  gymnasium  and  a  chapel.  It  would 
cost  $2,000,000  to  erect  these.  With  the  splendid  coopera¬ 
tion  of  His  Eminence,  William  Cardinal  O’Connell,  and  the 
Catholic  clergy  of  the  archdiocese  and  the  aid  of  hundreds 
of  the  leading  citizens  in  all  professional  and  business  ac¬ 
tivities,  the  campaign  for  funds  was  opened  in  the  early 
part  of  the  Summer  of  1921  and  closed  within  a  few  weeks. 
It  was  a  most  pronounced  success. 

As  a  result  of  the  campaign,  ground  was  broken  in  the 
Autumn  of  1921  for  the  Science  Building,  and  it  is  designed 
to  have  it  ready  for  use  at  the  opening  of  the  college  year 
in  1923.  The  other  edifices  will  be  erected  in  due  time. 
When  the  present  plans  are  completed,  the  college  will 
have  a  capacity  sufficient  to  accommodate  2,000  students. 
The  college  buildings  are  located  on  the  top  of  University 
Heights,  Newton,  overlooking  the  twin  lakes  that  lie  be¬ 
neath.  It  is  one  of  the  most  picturesque  collegiate  sites 
in  the  United  States.  The  buildings,  fashioned  in  the 
beautiful  Gothic  style,  are  often  referred  to  as  the  “Oxford 
of  America.” 

Four  years  of  high  school  training  and  four  years  of 
college  study  span  the  period  from  earliest  entrance  until 
graduation,  at  the  end  of  which  time  the  student,  matured 
to  manhood,  receives  the  degree  of  Bachelor  of  Arts  and 

[  258  ] 


THE  STORY  OF  BOSTON  COLLEGE 


proceeds  to  make  his  choice  of  a  career.  For  the  purpose 
of  the  Jesuit  training  here  imparted  is  not  to  fit  the 
student  for  some  special  employment  or  profession,  but  to 
give  him  such  a  general,  vigorous  and  rounded  develop¬ 
ment  that  he  will  be  able  to  cope  successfully  even  with 
the  unforeseen  emergencies  of  life  and  to  make  his  mark 
in  any  career  he  may  choose. 

A  graded  course  of  studies  is  prescribed.  French, 
German  or  Spanish  must  be  studied  by  every  student. 
English  receives  full  attention;  Mathematics,  Chemistry 
and  Physics  occupy  an  important  position.  Distinctive 
features  are  the  Latin  and  Greek  courses  and  the  devotion 
of  two  years  to  the  study  of  Philosophy  and  of  the  Sciences. 
Instruction  in  Christian  Doctrine  is  given  in  all  the  classes 
and  the  general  relations  of  the  knowledge  acquired  to 
man's  moral  and  spiritual  life  is  strongly  emphasized 
throughout  the  course. 

Besides  these  essential  requisites  of  a  classical  educa¬ 
tion,  Boston  College  works  for  excellence  in  oratory  and 
in  power  of  discussion.  Debating  societies  flourish  from 
the  first  year  of  high  school  to  the  end  of  the  senior  class 
at  college.  Intercollegiate  contests  are  annual  occurrences 
and  the  college  has  won  many  a  victory  in  these  lines.  A 
list  of  fifty-three  productions  of  Shakespeare's  plays  from 
1867  to  1922  adequately  indicates  the  zeal  with  which 
the  study  of  Shakespeare  is  pursued. 

In  other  words,  Boston  College  strives  most  earnestly 
by  its  course  of  studies  and  by  its  training  to  mold  a  body 
of  young  men  whose  lofty  principles  of  morality,  keen  in¬ 
tellects,  well-stored  minds,  polished  manners,  will  make 
them  sturdy  defenders  of  Christian  ideals,  noble  and  help¬ 
ful  workers  in  all  walks  of  life,  citizens  of  fearless  integ¬ 
rity,  men  who  will  be  both  a  glory  to  the  Church  and  a 
strong  bulwark  to  the  State. 


[  259  ] 


HOLY  CROSS  COLLEGE 


Reverend  Michael  Earls,  S.  J. 

SEATED  upon  a  hill  which  is  geographically  almost 
the  very  heart  of  New  England,  Holy  Cross  College 
looks  out  upon  a  noble  landscape: — Packachoag,  the 
Indians  called  it,  ‘‘the  hill  of  pleasant  springs”;  and  “the 
City  upon  the  hill”  is  the  embellishing  phrase  with  which 
her  young  poets  and  orators  acclaim  her  on  festive  occa¬ 
sions.  And  Holy  Cross  has  a  more  gratifying  look  beyond 
the  horizons  of  the  immediate  landscape,  as  the  college 
reads  her  programme  of  achievement  across  this  country 
from  ocean  to  ocean:  for  though  East  is  East  and  West  is 
West,  the  twain  have  met  for  fourscore  years  under  the 
towers  of  Holy  Cross.  In  the  service  of  the  Church,  she 
names  sixteen  of  her  sons  in  the  episcopacy,  from  the 
Right  Reverend  Bishop  whose  diocese  is  Maine  to  the  late 
Bishop  of  Los  Angeles ;  while  six  hundred  of  her  graduates 
and  about  three  hundred  who  entered  novitiates  and  semi¬ 
naries  before  graduation  are  upon  priestly  records:  Deo 
gratias! 

In  laymen's  activities  for  the  nation,  sons  of  this  Alma 
Mater  are  distinguished  in  all  the  longitudes  and  latitudes 
of  the  country,  over  four  thousand  of  them  in  the  “ad¬ 
mirable  commerce”  of  the  professions  and  in  the  no  less 
serviceable  commerce  of  the  marts  of  physical  industry. 
And  in  that  special  department  which  directly  builds  and 
maintains  the  life  of  a  nation,  namely  in  legislation  and  in 
laws,  Holy  Cross,  as  yet  only  a  young  octogenarian, 
already  has  her  praises  in  all  the  gates, — her  sons  who  have 
honored  the  halls  of  Washington,  others  who  have  been 
Governors,  others  high  in  the  judiciary  of  many  States, 

[260] 


HOLY  CROSS  COLLEGE 


and  some  who  have  held  legal  posts  along  a  line  from  the 
Corporation  Counsel  of  New  York  City  to  the  District 
Attorney  of  Seattle. 

Glancing  back  at  the  opening  pages  of  the  annals  of 
the  college  which  is  now  a  national  name,  one  reads  a  his¬ 
tory  that  is  marked  from  the  very  outset  with  high  pur¬ 
pose,  abetted  by  episcopal  zeal  and  generosity,  and  by  zeal, 
generous  in  its  cooperation,  on  the  part  of  the  clergy  and 
the  laity.  Their  crusade  for  opportunities  in  Catholic  edu¬ 
cation  over-measured  the  limits  of  their  humble  purses: 
they  wrote  a  chapter  of  heroism  in  the  record  of  American 
endeavor  and  achievement.  The  second  Bishop  of  Boston, 
Benedict  J.  Fenwick,  is  at  the  head  of  the  list,  though  in 
the  grateful  chronology,  Father  James  Fitton  was  his  fore¬ 
runner  in  Worcester.  Bishop  Fenwick,  from  his  Cathedral 
of  the  Holy  Cross  in  Boston,  had  set  his  eye  on  prospects 
for  schools.  Benedicta  in  Maine  still  holds  the  memory 
of  a  beginning  which  he  made  there,  a  school  which  he 
called  Holy  Cross.  Then  came  the  realization  of  a  more 
promising  prospect.  Father  Fitton,  in  1838,  had  built  upon 
Packachoag  in  Worcester  the  little  Seminary  of  Mount  Saint 
James:  in  1843  he  presented  the  building  and  sixty  acres 
of  land  to  Bishop  Fenwick.  In  hoc  signo  vinces,  said  the 
legend  of  Constantine's  labarum:  hither  the  sign  and  the 
name  of  Holy  Cross  came  with  Bishop  Fenwick.  He  pre¬ 
sented  the  property  and  the  prospect  to  the  Jesuits.  And 
here  Holy  Cross  now  stands  with  its  splendid  buildings, 
amid  campi  and  terraces  of  a  hundred  and  sixty  acres,  con¬ 
fident  in  its  present  and  hopeful  of  its  future  under  the 
inscription,  In  hoc  signo.  Those  early  forbears  of  the  col¬ 
lege  are  daily  names  upon  the  hill.  Fenwick  Hall  is  a 
forum  and  theatre  for  debate  and  drama,  and  Fitton  Field, 
in  itself  a  magnificent  picture,  is  a  synonym  for  distinction 
in  the  college  world  of  athletics. 

With  no  uncertain  voice  the  college  stated  its  purpose 
and  curriculum  at  the  very  outset.  The  first  Catholic  col- 

[261] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


lege  in  New  England  was  making  an  announcement  which 
thrilled  the  ardent  children  of  the  Faith.  Indeed,  the  secu¬ 
lar  part  of  the  nation,  too,  when  it  read  aright  the  announce¬ 
ment,  should  have  acclaimed  this  bulwark  of  culture  and 
citizenship.  Echoes  from  the  ceremony  of  the  laying  of 
the  corner-stone,  June  21,  1843,  Bishop  Fenwick  being  the 
celebrant,  came  from  a  diversified  press  and  heartened  the 
little  band  of  pioneers.  “It  is  an  institution,”  said  they, 
“devoted  to  the  advancement  of  the  arts,  the  cultivation  of 
the  sciences,  and  the  promotion  of  patriotism,  morality, 
virtue  and  religion.”  Here  was  a  report  that  was  Catholic 
and  catholic  for  the  nation;  and  it  is  worthy  of  note  that 
of  the  first  group  of  students  to  enter  Holy  Cross,  five  were 
Protestant,  attracted  from  the  South  and  West  by  that 
programme.  Indeed,  it  is  imperative  to  state  this  against  a 
loose  legend  which  says  that  non-Catholics  may  not  enter 
Holy  Cross.  And  if  a  document  is  needed  to  certify  that 
Holy  Cross  strove  and  strode  for  the  achievement  of  its 
generous  prospect  during  its  first  decade,  there  is  a  mas¬ 
terly  essay  by  the  distinguished  Orestes  A.  Brownson  to 
consult  in  his  famous  Review ,  an  essay  which  is  supported 
by  that  fact  that  Brownson’s  three  sons  were  graduated 
from  Holy  Cross,  one  of  them,  the  late  Henry  F.  Brownson 
(A.  B.  1852),  being  reputed  “perhaps  the  most  learned  man 
in  America.” 

A  decade  had  not  passed  before  the  college  faced  a 
disaster,  one  which  might  have  been  sufficient  to  change 
the  course  of  events.  But  there  were  hands  and  hearts 
of  more  than  natural  courage  to  face  it  and  make  new 
towers  of  learning  arise  above  the  ashes  of  the  old.  On 
the  afternoon  of  July  14,  1852,  eight  days  before  the  annual 
Commencement,  fire  destroyed  the  entire  central  building; 
a  fragment  in  ruins  remained  as  a  background,  not  of  futile 
regrets  but  of  renewed  hopes.  The  college  diary  of  that 
desolate  day  has  a  page  worthy  of  repetition,  for  it  inter¬ 
prets  the  morale  which  runs  like  a  golden  thread  through 

[  262  ] 


HOLY  CROSS  COLLEGE 


the  entire  history  of  the  college :  “Jam  quid  nobis  supere- 
rit?  Deus  pro  nobis .  Ipse  est  qui  mortificat  et  vivificat. 
Omnia  incerta  et  dolor e  plena:  sed  alacres  simul  omnes.” 
In  that  uncertainty  God  stayed  certain,  and  the  little  band 
of  educators  went  with  alacrity  to  the  task  of  reconstruc¬ 
tion.  If  Holy  Cross  rejoices  in  a  title,  “Mother  of  Bishops,” 
she  also  recognizes  with  filial  gratitude  the  fatherly  solici¬ 
tude  of  the  episcopacy  in  her  regard.  The  successor  of 
Fenwick,  Bishop  John  B.  Fitzpatrick,  immediately  led  the 
way  to  zealous  cooperation;  a  record,  though  sere  and 
frayed,  still  lingers  in  the  archives  containing  the  names 
of  contributors  in  that  “drive.”  A  year  elapsed  before  the 
classes  were  in  operation  again:  on  October  3,  1853,  an 
enlarged  and  remodelled  building  received  them. 

Another  incident,  one  whose  adverse  conditions  lasted 
longer,  deserves  to  be  noted  as  one  of  the  milestones  in 
the  course  of  religious  bigotry.  Application  for  a  charter 
was  made  to  the  State  authorities  in  March,  1849 ;  the  first 
class  was  prepared  to  receive  degrees.  But  the  majority 
of  the  Legislature  would  not  allow  Massachusetts  to  grant 
a  charter  to  a  Catholic  college.  It  is  a  black  fact  to  have 
to  relate  of  those  who  constituted  the  voice  of  Massachu¬ 
setts  at  the  time,  but  it  is  not  without  some  gleams  of 
relief  inasmuch  as  it  served  to  display  the  broad  sympathy 
of  many  non-Catholic  citizens,  who  opposed  the  prejudices 
of  their  confreres.  Opposition  also  brought  forward  and 
enlarged  the  determination  of  the  friends  of  the  college. 
Heaping  insult  on  injury,  slant-eyed  prejudice  became  more 
active.  During  the  presidency  of  Father  Blenkinsop,  who 
as  scholar  and  gentleman  was  beloved  by  all  denominations, 
the  notorious  “Smelling  Committee”  was  authorized  by  the 
Legislature,  “headed  by  Mr.  Hiss,”  to  visit  certain  Catholic 
institutions,  suspecting  them  of  immorality  and  treason. 
One  marvels  at  the  quiet  kindliness  with  which  a  record 
speaks  of  that  ignominious  insult:  “This  silly  intrusion 
and  the  spirit  which  originated  it  was  rebuked  by  the  liberal 

[263] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sense  of  the  citizens  of  Massachusetts.  The  authors  have 
sunk  into  merited  oblivion.”  One  pauses  to  add,  however, 
that  the  lineal  descendants  of  that  clan  endeavor  in  every 
generation  to  emerge  from  that  oblivion.  War  times  give 
a  pause  to  such  prejudice,  and  for  a  time  confine  the  stalk¬ 
ing  ghost.  This  consequence  or  aftermath  of  a  war  is 
found  in  the  college  diary:  “The  sobering  influence  of  the 
Civil  War  caused  all  difference  of  opinion  in  regard  to  the 
college  to  be  set  aside.”  The  charter  was  obtained  in  1865. 
Georgetown  College  had  conferred  the  degrees  upon  all  the 
graduates  from  1849  to  that  year. 

Reviewing  the  incident  of  this  legislative  refusal,  notice 
should  be  taken  of  the  keen  interest  which  Governors  of 
Massachusetts  bestowed  upon  the  college.  Unforgettable 
is  the  steady  friendship  of  Governor  John  A.  Andrew,  “the 
war  Governor,”  who  fought  earnestly  for  Holy  Cross  during 
those  “dark  ages.”  His  successor,  Alexander  H.  Bullock, 
who  as  Speaker  of  the  House  had  presented  the  petition 
for  a  charter,  stood  foursquare  during  the  issue,  and  at  the 
Commencement  in  1868,  he  said  that  he  had  been  “deeply 
impressed  by  the  manner  in  which  the  friends  of  the  col¬ 
lege  exhibited  a  patience  which  under  other  circumstances 
he  would  hardly  have  dared  to  expect  from  many  Christian 
denominations.”  It  was  a  Governor,  too,  Oliver  Ames,  who 
in  1887,  founded  the  first  scholarship  at  Holy  Cross;  and 
in  our  day  the  college  adds  to  the  list  the  magnificent 
remembrance  which  the  late  Governor  Curtis  Guild,  Jr., 
made  in  his  will.  Finally  it  is  pardonable  to  pause  to 
mention  that  the  first  Catholic  Governor  in  the  history  of 
Massachusetts  is  the  distinguished  son  of  Holy  Cross,  a 
“national  figure”  now,  David  I.  Walsh,  ’93. 

Again,  reviewing  that  “Civil  War  period,”  before  we 
come  to  enumerate  achievements  of  the  college  in  the  field 
of  education,  a  page  of  distinguished  names  proves  that 
Holy  Cross  men  were  in  the  front  ranks  on  the  field  of 
honor.  Here  are  names  and  the  years  of  their  entry  upon 

[  264] 


HOLY  CROSS  COLLEGE 


the  college  records,  of  men  that  rose  to  distinction  in  the 
Army  and  Navy:  Rear  Admiral  Richard  Worsam  Meade, 
1845;  Major  Henry  F.  Brownson,  1844;  General  Michael  T. 
Donohoe,  1851 ;  Colonel  Francis  A.  Lancaster,  1851 ;  Gen¬ 
eral  Patrick  Robert  Guiney,  1854,  (whose  memorable  life 
is  recorded  in  a  chapter  of  letters  by  his  noted  daughter, 
the  late  Louise  Imogen  Guiney) ;  Commodore  Jackson  Mc- 
Elmell,  1849;  and  General  Frank  C.  Armstrong,  1845,  who 
was  with  his  family  and  State  on  the  Confederate  side. 
There  is  no  “service  record”  to  accentuate  the  memory  of 
other  Holy  Cross  boys  who  were  men  of  the  line,  the  many 
who  were  “Kellys  and  Burkes  and  Sheas,”  brothers  all  with 
that  later  list  who  are  recorded  in  the  splendid  book  pub¬ 
lished  by  the  college  at  the  close  of  the  World  War,  a  list 
of  nine  hundred  and  sixty  Holy  Cross  men,  twenty-four  of 
them  having  died  in  service.  Among  the  “gold  stars”  let 
it  be  said  that  the  first  American  chaplain  to  offer  his  life 
in  the  Navy  was  Father  Simon  A.  O’Rourke,  ’13,  and  the 
last  to  die  on  “the  field”  was  Father  William  F.  Davitt,  ’07. 

Contributing  to  the  nation  in  the  field  of  letters,  Holy 
Cross  has  some  names  that  are  notable  for  record  and 
reminiscence.  If  they  are  few,  it  is  to  be  remembered  that 
opportunity  for  fulfilling  the  promise  many  more  gave  in 
belles-lettres  during  college  was  limited  in  the  case  of  the 
young  graduates  by  the  demands  of  more  imperative  voca¬ 
tions;  pioneers  of  fortune  do  not  court  the  tops  of  Par¬ 
nassus,  and  busy  toil  has  been  the  lot  in  life  of  Catholic 
college  men  for  the  past  century.  Among  the  names  that 
Holy  Cross  gave  to  American  letters  are  those  of  the  sons 
of  Brownson,  Henry  F.  the  most  notable;  of  Charles  B. 
Fairbanks,  the  classic  “Aguecheek,”  redivivus  in  our  day 
as  “My  Unknown  Chum”;  and  the  beloved  Father  Daniel 
E.  Hudson,  C.  S.  C.,  editor  of  the  Ave  Maria,  and  dean  of 
Catholic  editors.  Though  the  college  may  not  claim  as 
its  graduate  the  novelist,  Father  John  Boyce,  who  was  a 
Canon  Sheehan  and  Monsignor  Benson  to  his  day,  it  had 

[  265  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


intimate  associations  with  him,  being  a  sort  of  sanctum 
for  this  creator  of  a  splendid  trilogy  of  novels.  Bishop 
Healy,  Patrick  Egan  and  Father  Richard  McHugh,  poets 
who  had  the  technique  of  Longfellow  and  the  fervor  of 
Adelaide  Proctor,  have  left  little  volumes  with  a  half- 
century’s  imprint  on  them;  and  of  other  young  aspirants 
in  the  earlier  Holy  Cross,  Louise  Imogen  Guiney  might 
have  written  what  she  says  about  her  own  father,  General 
Guiney,  when  at  Holy  Cross:  “His  verse  was  somewhat 
Byronic  and  super-romantic,  as  all  verse  of  les  jeunes  was 
at  any  time  between  1830  and  1860;  but  his  little  prose 
sketches,  some  of  them  written,  like  Winthrop’s,  on  the 
march,  are  capital  reading;  terse,  vital,  and  graceful.” 

In  our  present-day  circle,  the  list  of  writers  of  national 
fame  has  grown  apace,  notable  among  them  being  the  dis¬ 
tinguished  Franciscan,  Paschal  Robinson  in  historical 
literature,  Henri  Bourassa  of  Canadian  letters  and  leader¬ 
ship,  Joseph  F.  Wickham  and  Joseph  J.  Reilly  in  the  essay, 
John  H.  Hearley  and  Richard  A.  Reid  in  journalism,  and 
the  Reverend  Bernard  F.  J.  Dooley,  Arthur  Somers  Roche, 
James  W.  Fitzpatrick,  Irving  T.  McDonald  and  Neil  Boy- 
ton,  S.  J.,  in  fiction.  Contributors  to  the  department 
of  class-room  texts  are  Thomas  B.  Lawler  of  the  Ginn 
Company  and  John  A.  Fitzgerald,  the  collaborator  with 
Ernest  Dimnet  in  Paris ;  and  it  is  fair  to  add  several  didactic 
treatises  done  by  Father  F.  P.  Donnelly,  S.  J.,  while  he  was 
on  the  Faculty.  Another  of  the  Faculty  contributors  to 
literature  was  the  late  Reverend  Terence  J.  Shealy,  S.  J., 
who  during  his  scholastic  days  at  Holy  Cross  in  the  ’90s 
was  an  inspiration  to  endeavor  and  achievement.  If  his 
genius  is  best  known  during  recent  years  as  a  “Retreat 
Master”  to  thousands  of  men  along  the  Atlantic  seaboard, 
his  regency  at  the  college  thirty  years  ago  created  a  stir 
that  grew  into  a  wide  and  deep  motion  in  letters  at  the 
college.  The  Holy  Cross  Purple,  a  monthly  journal  now 
known  across  the  continent,  made  its  excellent  debut  under 

[  266  ] 


HOLY  CROSS  COLLEGE 


his  invigorating  supervision.  The  two  books,  Acroama  and 
Eutropius,  were  published  by  his  literary  classes.  He  wrote 
two  plays  and  directed  their  performance,  one  in  Latin, 
“The  Sybil,”  and  the  other  in  Greek,  “Eutropius,”  which 
called  forth  editorial  comment  from  journals  in  England 
and  Greece.  Harvard  and  Notre  Dame  had  presented  a 
Greek  play  in  an  earlier  decade,  but  Holy  Cross  stood  forth 
as  the  creator  and  performer  of  the  first  original  Greek 
play  presented  in  America. 

In  other  dramatic  work,  outside  of  the  class  perform¬ 
ances  in  study,  Holy  Cross  has  an  almost  unbroken  record 
in  presenting  annually  a  Shakesperean  play.  During  the 
past  year  (1923)  the  students  played  Hamlet  and  Macbeth 
in  Worcester,  Providence,  Holyoke  and  New  York  City. 
Elocution  and  public  speaking  had  their  due  emphasis,  and 
the  energetic  skill  of  such  directors  of  this  department  as 
the  Reverend  Charles  C.  Jones,  S.  J.,  aided  a  long  line  of 
aspirants  who  are  to-day  noted  in  the  pulpit  and  on  the 
platform,  in  sacred  and  in  public  oratory,  in  the  drama  and 
in  theatre  management.  To  call  but  one  place  to  witness, 
Washington  answers  with  the  speeches  of  Senator  David  I. 
Walsh  and  of  Congressman  Ambrose  Kennedy;  and  in 
clerical  places  the  list  is  legion  of  those  who  have  served 
the  Cause  and  Causes  through  oratory.  Take  as  examples, 
the  late  Bishop  Thomas  J.  Conaty,  and  the  president  of  the 
Alumni,  the  Reverend  James  J.  Howard.  And  on  the 
Faculty  portion  of  this  distinguished  list,  national  repute 
holds  the  names  of  Fathers  Ryder  and  Maguire,  rectors  in 
the  early  decades,  and  Father  Dinand  of  the  past  decade. 
“The  priest  from  the  college”  was  a  phrase  throughout  New 
England  in  the  missions  of  seventy-five  years  ago.  Two 
little  stones  at  the  head  of  the  college  cemetery  bear  the 
names  of  two  of  that  early  band  of  Jesuits,  Fathers  Sacchi 
and  Logan.  The  former,  a  linguist  and  a  type  of  zeal, 
“cheerful  and  chirpy,”  says  an  old  diary,  administered  to 
Canadians,  Poles,  Russians,  French  and  Germans.  Father 

[  267  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Logan’s  “parish”  extended  among  the  English-speaking 
Catholics  from  Worcester  to  New  London. 

Holy  Cross  contributors  to  national  service  in  the  med¬ 
ical  profession  are  laudably  known  across  the  country.  It 
is  not  as  with  a  phrase  out  of  a  college  catalogue  that  men¬ 
tion  is  made  of  the  extensive  scope  given  to  chemistry, 
biology  and  physics  at  Holy  Cross:  these  departments  are 
in  a  thorough  measurement  and  equipment.  Many  grad¬ 
uates  from  these  classes  are  now  professors  in  other  col¬ 
leges;  and,  not  to  go  beyond  one  list,  four  of  the  “chiefs” 
of  distinguished  hospitals  in  Massachusetts  are  sons  of 
the  college,  Doctors  Bottomly,  Fallon,  and  Edward  J.  and 
Stephen  A.  Mahoney. 

In  the  student  life  at  Holy  Cross,  aside  from  class¬ 
room  and  athletic  activities,  the  outstanding  feature  is, 
what  is  called  in  truthful  description,  “the  democracy.” 
The  phrase  is  indeed  a  noble  measurement  of  the  student 
life:  in  more  senses  than  one  the  Holy  Cross  boy,  whether 
of  limited  or  enlarged  finances,  lives  “in  commons.”  The 
best  that  the  college  can  give  is  equally  at  the  command 
of  all.  Observers,  who  are  not  associated  with  the  college 
in  any  especial  way,  have  paid  tributes  to  the  social  spirit 
among  the  students  at  Holy  Cross,  “the  democracy,”  stated 
before,  a  spirit  that  is  largely  responsible  for  the  zealous 
loyalty  of  students  and  alumni  to  their  Alma  Mater.  The 
hill  of  Packachoag  enjoys,  as  we  said  at  the  outset,  a  noble 
panorama;  the  campi  and  terraces,  the  towers  and  halls 
are  a  delectable  scene;  but,  as  old  as  a  sentence  from 
Pericles  and  another  from  Demosthenes,  the  saying  abides 
that  a  city’s  glory  is  not  its  walls  but  its  men,  their  worth 
and  their  character;  and  it  is  on  this  ground  that  Holy 
Cross  stands,  modest  in  a  great  pride  in  the  democracy  and 
loyalty  of  her  sons. 

Three  Jesuit  names,  as  the  builders  of  the  modem 
Holy  Cross,  are  called  forth  for  praise  wherever  alumni 
meet  for  “auld  lang  syne”:  Father  Joseph  Hanselmann,  who 

[268  ] 


HOLY  CROSS  COLLEGE 


was  a  synonym  for  fairness  and  the  expression  of  student 
democracy;  Father  Thomas  F.  Murphy,  who  advanced  the 
academic  interests  of  the  college  to  a  thorough  presentation 
in  the  collegiate  world ;  and  Father  Joseph  N.  Dinand,  who 
invigorated  the  high  ideals  of  student  life  and  enthused  the 
ardor  of  the  alumni  to  a  degree  of  loyalty  which  is  second 
to  none  in  the  country.  Father  J.  F.  Lehy  and  Father 
Thomas  McLaughlin  are  names  that  every  Holy  Cross  man 
will  include  in  this  paragraph. 

To  the  future  the  college  unfolds  her  old  banner, — 
royal  purple  in  color,  and  inscribed  with  the  Sign  that  con¬ 
quers.  In  the  past  twenty-five  years,  three  Halls  have  been 
added  to  the  “City  on  the  Hill”:  Alumni  Hall  in  1905; 
Beaven  Hall,  the  gift  of  Bishop  Beaven  and  the  priests  of 
the  Springfield  diocese  in  1912;  and  Loyola  Hall  in  1922. 
During  the  Diamond  Jubilee  year,  an  informal  campaign 
for  a  new  Chapel  was  projected,  but  the  War  conditions 
deferred  the  fulfilment  of  the  plan:  now  (1923)  the  splen¬ 
did  edifice,  a  picture  in  the  campus  scene,  is  added  to  the 
high  service.  Through  the  insistent  enthusiasm  of  the 
Alumni,  a  formal  “drive”  for  building  funds  was  success¬ 
fully  launched  and  campaigned  in  1920,  during  the  presi¬ 
dency  of  Father  Carlin.  Notable  among  the  executives 
and  orators  of  that  movement  were  Bishop  Murray  of  Hart¬ 
ford,  Father  Howard,  president  of  the  Alumni,  Senator 
Walsh,  campaign  chairman,  Father  Dinand  and  Harry  S. 
Austin  of  the  New  York  Chapter:  and  the  bishops  and 
priests  and  laity  in  all  the  Holy  Cross  territories  were  kin 
to  the  clan  that  held  up  the  hands  of  Fenwick  and  the 
earlier  Jesuits. 

At  every  assembly  at  Holy  Cross,  in  the  halls  or  on 
the  campus,  it  is  inspiring  to  see  the  multitude  stand  with 
heads  uncovered  and  sing  the  “Alma  Mater  Song,”  a  song 
that  is  true  of  her  past  and  present,  and,  Deo  favente,  shall 
be  of  her  future: 


[269] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


0,  hear  thy  sons  in  happy  song, 

Holy  Cross,  O  Holy  Cross! 

Thy  sons  are  loyal,  true  and  strong, 
Holy  Cross,  O  Holy  Cross! 

Thy  purple  banner  floats  on  high, 
While  songs  of  praise  ring  to  the  sky, 
Thy  honored  name  shall  never  die, 
Holy  Cross,  O  Holy  Cross! 


( 


[270] 


A  SHORT  SKETCH  OF  GEORGETOWN  UNIVERSITY 
Reverend  Peter  V.  Masterson,  S.  J. 

IN  the  year  that  General  Washington  was  elected  Pres¬ 
ident  and  the  wheels  of  the  lately  constructed  Federal 
Government  began  slowly  to  gather  motion,  the  first 
Catholic  College  in  continental  United  States  was  estab¬ 
lished  at  a  spot  overlooking  the  Potomac  River,  within  the 
city  of  Georgetown.1  The  Capitol  of  the  United  States  had 
not  yet  been  moved  to  the  impressive  position  it  now  occu¬ 
pies,  within  sight  of  the  new  college,  and  the  city  which  it 
to-day  dominates  was  a  fanciful  conception  in  the  minds 
of  a  few,  if  indeed  it  had  yet  been  thought  of  as  the  seat 
of  the  new  National  Government. 

The  proposal  for  the  erection  of  the  first  Catholic  Col¬ 
lege  originated  with  John  Carroll,  afterward  Archbishop  of 
Baltimore,  but  at  the  moment  Prefect  Apostolic  of  the 
Church  in  the  United  States  of  America.  Bishop  Carroll 
came  of  a  distinguished  family  of  landed  gentry  of  the  old 
Maryland  Colony  and  had  been  educated  principally  in 
Europe,  where  at  the  age  of  eighteen  he  entered  the  English 
Province  of  the  Society  of  Jesus.  Following  the  traditional 
course  of  studies  of  the  Jesuit  Order,  he  reached  the  term 
of  his  training  in  1769  and  was  then  ordained  to  the  priest¬ 
hood.  He  had,  however,  scarcely  embarked  on  his  career 
as  a  Jesuit,  when  political  intrigue  and  machination  accom¬ 
plished  a  deed  which  had  engaged  the  attention  of  European 
diplomacy  over  a  period  of  a  century,  and  the  young  Jesuit, 
with  his  colleagues  in  many  lands,  was  forced  to  view  in 
helpless  sorrow  the  suppression  of  the  powerful  Order  of 
which  he  was  a  member,  successively  by  the  various  Gov¬ 
ernments  of  Europe  and  finally  by  the  Papacy  itself. 

1  Georgetown  became  a  city  by  an  Act  of  the  Maryland  Legisla¬ 
ture  in  1789. 


[271] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


The  destruction  of  the  Society  was  as  complete  as  it 
was  ever  to  be  by  the  year  1773,  and  it  left  John  Carroll 
free  to  return  to  his  native  land.  This  he  did  in  the  follow¬ 
ing  year,  taking  up  his  ministerial  duties  in  the  Maryland 
Colony,  where,  because  of  his  name  and  personal  qualities, 
he  came  in  a  short  space  to  enjoy  considerable  influence. 
In  1776,  with  his  cousin,  Charles  Carroll  of  Carrollton, 
Samuel  Chase  and  Benjamin  Franklin,  he  went  on  a  mis¬ 
sion  to  enlist  the  help  of  the  Canadians  for  the  Revolution¬ 
ary  cause,  and  throughout  the  bitter  struggle  he  distin¬ 
guished  himself  as  a  genuine  patriot.  In  1784  he  was  made 
Prefect  Apostolic  by  Pope  Pius  VI  and  given  complete 
ecclesiastical  jurisdiction  in  the  Thirteen  Original  States. 
This  was  an  important  step  for  the  Catholic  Church  in  the 
United  States,  the  first  towards  the  establishment  of  an 
independent  Hierarchy  and  the  last  in  its  severance  of  rela¬ 
tions  with  England,  whose  Vicars  Apostolic  had  ruled  the 
Church  of  the  Colonies  since  the  time  of  King  James  II. 

Very  naturally  the  new  Vicar  turned  his  attention  to 
the  question  of  education.  A  strong  Catholic  body,  to 
occupy  its  legitimate  place  of  prestige  and  influence  in  the 
counsels  and  achievements  of  the  new  Commonwealth  then 
forming,  required  clerical  and  lay  leaders  who  were  soundly 
and  liberally  educated.  Even  previous  to  his  appointment 
as  Vicar  Apostolic,  Bishop  Carroll  had  written  to  an  inter¬ 
ested  friend  in  England:  “The  object  nearest  my  heart  is 
to  establish  a  college  on  this  continent  for  the  education 
of  youth,  which  might  at  the  same  time  be  a  seminary  for 
future  clergymen.”  (Carroll  to  Plowden,  1783.)  But  for 
almost  a  decade,  small  hope  for  success  was  entertained  and 
Carroll  was  forced  to  send  his  novices  either  to  sectarian 
colleges  in  the  Colonies2  or  abroad  to  Saint  Omer  and  Liege. 
Meantime,  too,  nothing  was  being  accomplished  for  the 
education  of  Catholic  laity.  The  truth  was  that  only  a 

2  Almost  all  the  early  American  colleges  were  founded  by  religious 
denominations. 

[272] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


small  percentage  of  Catholics  ever  sought  higher  education. 

To  remedy  these  conditions  and  so  to  raise  his  people 
from  the  despondent  and  even  despised  social  position  in 
which  the  end  of  the  war  found  them  was  the  task  Bishop 
Carroll  had  in  view  when  he  spoke  of  establishing  a  college 
on  this  continent  for  the  education  of  youth.  In  the  first 
General  Chapter  of  the  newly  organized  Vicariate,  held  in 
1783-84,  the  scheme  was  broached  and  favorably  received 
by  the  great  majority  present,  and  between  this  date  and 
the  convocation  of  the  second  Chapter,  plans  quickly  ma¬ 
tured.  Thus,  at  this  second  meeting  in  1786  resolutions 
were  adopted  by  the  Vicar  and  his  clergy  “that  a  school 
be  erected  for  the  education  of  youth  and  the  perpetuity 
of  a  body  of  the  clergy  in  this  country/'  It  was  decided 
that  in  order  to  raise  the  necessary  funds  a  general  sub¬ 
scription  should  be  opened  immediately,  and  Catholics  in 
America,  the  West  Indies  and  England,  be  invited  to  con¬ 
tribute  to  the  undertaking.  The  General  Chapter  itself,  in 
order  to  give  initial  impulse  to  the  movement  for  funds, 
forthwith  appropriated  one  hundred  pounds  sterling,  which 
sum  was  to  be  secured  by  the  sale  of  a  “certain  tract  of 
land."  It  so  happened  that  this  land  had  formerly  been 
the  property  of  the  Society  of  Jesus,  and  at  the  moment 
of  the  Papal  suppression  of  the  Order  passed  into  the  hands 
of  the  diocesan  clergy,  that  is,  into  the  custody  of  the  ex- 
Jesuits  themselves,  for  in  1773,  in  Pennsylvania  and  Mary¬ 
land,  only  Jesuits  were  ministering  to  the  spiritual  wants 
of  the  Catholics.  When,  therefore,  the  Maryland  Chapter 
voted  a  sale  of  land,  the  proceeds  to  be  devoted  to  the  erec¬ 
tion  of  a  college,  some  former  members  of  the  Society,  now 
sitting  in  the  Chapter,  were  manifestly  worried  about  the 
justice  of  the  measure  3  and  made  a  show  of  opposition. 

3  The  validity  of  Bishop  Carroll’s  argument  was  not  altogether 
certain.  The  fact  was,  in  1786,  that  the  former  properties  of  the 
Society  were  considered  as  being  held  in  trust  and  did  not  until  1792 
formally  change  hands,  when  the  title  was  vested  in  “The  Corporation 
of  the  Roman  Catholic  Clergymen.” 

[273] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Bishop  Carroll  quickly  silenced  their  scruples.  He  pointed 
out  that  theologians  unanimously  taught  that  death  extin¬ 
guished  all  rights  to  property  (and  certainly  the  Society  no 
longer  existed),  and  in  the  event  of  the  restoration  of  the 
Society  the  college  would  “be  surrendered  into  her  hands.” 

It  was  also  decided  at  the  meeting  of  the  General  Chap¬ 
ter  in  1786  that  the  new  school  should  be  erected  in  George¬ 
town  in  the  State  of  Maryland.  Contributions  were  received 
from  certain  Catholic  friends  of  Bishop  Carroll  in  England, 
and  the  Congregation  of  the  Propaganda  itself,  after  ap¬ 
proving  the  plans  for  the  new  college,  through  the  Cardinal- 
Prefect,  Antonelli,  voted  an  annual  subsidy  of  one  hundred 
scudi  for  a  space  of  three  years.  Thus,  Bishop  Carroll  was 
able  to  write  to  Father  Plowden  in  the  early  part  of  1788: 
“We  shall  begin  the  building  of  our  Academy  this  summer. 
...  It  will  be  three  stories  high.  ...  On  this  academy 
is  built  all  my  hope  of  permanency  and  success  to  our  holy 
religion  in  the  United  States.” 

The  original  plot  of  ground  comprising  one  acre  and  a 
half  was  acquired  in  January,  1789,  but  it  was  not  until 
more  than  two  years  later  that  William  Gaston  of  North 
Carolina,  afterward  a  distinguished  member  of  both  bodies 
of  the  National  Congress,  entered  Georgetown  as  its  first 
student.  He  was  quickly  followed  by  students  from  many 
quarters  of  the  East  and  South,  and  in  1795  it  was  found 
necessary  to  erect  a  dormitory  building  to  accommodate  the 
increasing  numbers.  This  structure,  known  as  the  North 
Hall  to  distinguish  it  from  the  South  Building,  still  remains 
in  a  satisfactory  state  of  preservation,  and  forms  the  sole 
link  of  the  present  institution  with  the  original  foundation. 
In  a  mysterious  way,  in  physical  appearance,  as  well  as  in 
song  and  story  and  pleasant  recollections  of  generations  of 
students,  the  “Old  North”  has  gathered  to  itself  most  of 
the  tradition  and  antiquity  of  Georgetown.  Prominent  offi¬ 
cials  of  the  Federal  Government  and  eminent  Americans 
and  Europeans  from  every  walk  of  life,  in  the  century  and 

[274] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


a  quarter  of  its  existence,  have  often  stood  upon  its  porch, 
as  upon  a  national  stage,  and  addressed  the  Georgetown 
student  body  and  its  friends,  concerning  the  high  ideals  of 
service  to  God  and  Country.  Once,  tradition  says,  after 
the  destruction  of  the  Capitol  by  the  British  in  1814,  the 
building  was  employed  as  executive  headquarters  for  the 
National  Government,  and  within  the  recollection  of  the 
present  students  a  long  succession  of  memorable  events  has 
been  closed  by  the  presence  of  Marshal  Foch. 

Compared  with  most  other  American  institutions  of 
higher  learning,  the  physical  expansion  of  Georgetown  has 
been  very  gradual.  Of  all  the  present-day  American  col¬ 
leges  which  take  their  origin  from  Colonial  days,  George¬ 
town,  with  William  and  Mary,  can  alone  point  to  relatively 
small  proportions  in  the  somewhat  secondary  elements  of 
brick,  mortar,  granite  and  marble,  in  the  apostleship  of 
education.  For  all  that,  hidden  in  her  halls  and  museums 
are  scientific  and  art  treasures  of  great  value,  and  the 
present  group  of  buildings,  notably  those  of  the  under¬ 
graduate  department,  occupying  one  of  the  commanding 
hills  on  the  outskirts  of  Washington  City,  forms  an  impos¬ 
ing  pile  and  is  a  spectacle  which  delights  visitors  to  the 
National  Capitol. 

Following  the  completion  of  the  North  Hall  in  1808, 
building  operations  were  suspended  until  1842,  when 
through  the  efforts  of  Father  James  Curley  and  under  the 
administration  of  President  Ryder,  the  Georgetown  Astro¬ 
nomical  Observatory  was  erected.  This  institution  slowly 
advanced  to  a  position  of  sound  scientific  reputation  among 
astronomers  and  in  the  course  of  the  century  had  as  its 
directors  Curley,  Sestini,  Secchi  and  Hagen,  all  of  whom 
added  to  the  sum  of  human  knowledge.  Later  other  ad¬ 
ditions  were  made  to  the  building  accommodations,  for 
Georgetown  in  the  first  half  of  its  existence  was  the  only 
Catholic  college  in  the  land  which  had  the  facilities  for 
administering  a  complete  college  curriculum,  and  as  a  con- 

[  275  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sequence,  its  student  body  slowly  increased.  This  growing 
interest  in  Catholic  education  had  an  expansive  effect  upon 
the  perspective  of  those  whose  duty  it  was  to  direct  the  des¬ 
tinies  of  the  college,  and  when  the  opportunity  for  the 
establishment  of  a  Medical  Department  was  presented  in 
1851  to  President  Ryder,  by  certain  well  known  Washing¬ 
ton  physicians,  he  enthusiastically  accepted  it. 

This,  of  course,  was  manifestly  a  step  into  the  field  of 
University  education,  rendered  possible  under  the  charter 
of  Georgetown,  first  granted  by  Congress  to  the  President 
and  Directors  of  Georgetown  College  in  1815  and  later  re¬ 
enacted  in  1844  to  contain  a  more  explicit  grant  of  academic 
authority.  In  1855  the  Graduate  School,  which  up  to  this 
point  had  enjoyed  a  somewhat  desultory  existence,  was 
thoroughly  overhauled.  The  curriculum  was  redrafted,  the 
school  itself  restaffed,  and  what  was  most  important,  a 
definite  administrative  control  and  adjustment  effected 
with  the  undergraduate  department  of  Arts  and  Sciences. 

These  efforts  to  expand  were  continued,  and  in  1870 
the  Reverend  Bernard  Maguire,  then  Rector  of  Georgetown, 
announced  at  the  annual  commencement  that  “we  are  about 
to  enlarge  the  functions  of  the  institution  by  the  establish¬ 
ment  of  a  law  department” ;  and  that  “this  completes  our 
course  as  a  University.” 

Yet  this  statement  by  Father  Maguire  that  the  goal 
had  been  reached  was  not  entirely  correct.  In  1870  Uni¬ 
versity  education,  in  what  may  be  called  its  plan  of  oper¬ 
ations,  had  not  broken  completely  with  the  past,  and  the 
traditional  notion  that  instruction  in  Medicine,  Law,  the 
Arts  and  General  Science  constituted  the  adequate  function 
of  the  University  was  generally  accepted.  It  was  not, 
therefore,  until  many  years  after,  when  Dentistry  had  set¬ 
tled  itself  into  the  intelligible  mould  of  a  science,  that 
Georgetown,  (in  1901),  extended  its  arms  to  embrace  the 
Washington  Dental  College  as  a  legitimate  department  of 
the  University.  Since  that  important  event  only  one  other 

[  276  ] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


addition  has  been  made  to  the  University  family,  the  estab¬ 
lishment  in  1919  of  the  Georgetown  School  of  Foreign 
Service.  This  youngest  child,  as  often  happens  in  human 
families,  has  proved  the  most  interesting  of  the  varied 
University  group.  Following  close  upon  the  conclusion  of 
the  World  War,  the  institution  of  the  Foreign  Service 
School  was  a  venture  which  emerged  in  startling  outline 
from  the  lessons  learned  in  that  stupendous  struggle.  To 
both  business  men  and  educators,  as  well  as,  and  perhaps 
principally,  to  Government  officials,  it  was  clear  that  America 
had  failed  to  take  advantage  of  Germany’s  enforced  retire¬ 
ment  from  international  trade  chiefly  because  there  was 
neither  the  courage  to  face  the  situation  nor  the  trained 
personnel  to  carry  effectively  into  operation  any  plans 
which  might  be  devised.  To  answer  this  challenge,  the 
University  faculty,  supported  by  men  prominent  in  the 
Government  service  and  the  industrial  world,  founded  the 
Georgetown  Foreign  Service  School.  It  is  a  new  departure 
in  University  education,  in  a  sense  a  complete  deviation 
from  type,  and  itos  development  is  being  closely  watched 
in  many  quarters. 

It  should  be  added  here  that  in  1896  the  first  founda¬ 
tions  of  the  Georgetown  University  Hospital  were  laid  and 
in  the  succeeding  years  several  additions  were  made  to  the 
original  building.  It  is  a  modern  plant  under  the  super¬ 
vision  of  the  Sisters  of  Saint  Francis  and  has  won  its  way 
to  an  excellent  position  largely  through  the  self-sacrifice 
and  skill  of  these  Sisters,  and  through  the  generosity  and 
loyalty  of  many,  great  and  small,  of  the  medical  profession 
in  the  District  of  Columbia.  One  other  institution  was 
established  and  attached  to  Georgetown  University  in  1911, 
the  Seismological  Observatory.  It  is,  perhaps,  in  the  scien¬ 
tific  world,  the  best  known  earthquake  station  in  America. 

These  were  the  principal  steps  in  the  external  growth 
of  Georgetown  University,  from  the  obscure  Academy  serv¬ 
ing  the  needs  of  the  few  thousand  Catholics  scattered  along 

[277] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  Atlantic  coast  to  the  powerful  University  of  to-day, 
whose  graduates  are  literally  in  every  quarter  of  the  globe 
and  whose  service,  purely  on  its  own  merit,  has  been  ex¬ 
tended  to  every  race  and  creed.  In  1797  there  were  thirty- 
one  students  in  the  College ;  in  1857  all  departments  showed 
an  enrolment  of  333,  while  in  1921-1922  there  were  ap¬ 
proximately  3000  students  on  the  University  lists. 

This  was  growth  that  Bishop  Carroll  never  suspected 
at  the  opening  of  the  College  in  1791,  on  which  occasion  he 
wrote  to  Father  Plowden:  “The  Georgetown  Academy  will 
be  opened  in  a  few  days;  but  not  so  advantageously  as  I 
had  hoped.” 

In  the  beginning  the  problem  of  administration  vexed 
the  Bishop  and  he  bombarded  his  friends  in  Europe  with 
letters  in  an  effort  to  obtain  a  suitable  man  to  head  the 
new  college.  In  the  end  the  Reverend  Robert  Plunkett 
came  from  England  to  accept  the  post.  Since  Father 
Plunkett,  Georgetown  has  had  thirty-six  presidents,  and 
many  of  these  executives  have  had  distinguished  careers. 
When  the  Society  of  Jesus  was  reestablished  by  Bull  of 
Pope  Pius  VII,  Bishop  Carroll  transferred  complete  charge 
and  ownership  of  the  College  to  the  Jesuits.  Its  perma¬ 
nence  by  this  time  was  assured  and  it  had  already  entered 
upon  an  epoch  of  slow  development.  It  was,  particularly 
for  the  South,  without  a  rival  in  the  Catholic  educational 
field,  and  the  fame  of  its  Jesuit  instructors,  the  prestige 
and  sound  scholastic  tradition  the  Society  itself  possessed, 
attracted  as  well  many  Protestant  students  to  Georgetown. 
In  this  respect  it  is  difficult  to  estimate  the  full  influence 
of  Georgetown  upon  the  Protestant  population  of  the  United 
States.  Hundreds  of  Protestant  students,  and  since  the 
inception  of  the  University  schools,  thousands  of  these 
young  men  have  passed  through  the  academic  mill  at 
Georgetown,  and  before  their  eyes  have  seen  unfolded  the 
strong  faith,  the  high  idealism,  the  rigid  moral  code  of 
Catholic  education,  and  have  returned  to  their  homes  to 

[278  ] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


tell  the  story  to  other  thousands.  In  this  manner  the  Cath¬ 
olic  Church  is  more  truly  known  and  its  distinctive  type  of 
education  sincerely  respected. 

With  the  coming  of  the  Jesuits  in  1806  and  the  rehabili¬ 
tation  of  the  Order  in  this  country,  a  steady  supply  of 
properly  trained  professors  was  guaranteed  to  Georgetown. 
It  was  congenial  work  for  the  new  faculty  to  invest  the 
institution  with  that  pecular  plan  of  collegiate  instruction, 
the  Ratio  Studiorum,  which  had  given  title  to  the  Society 
of  Jesus  in  the  previous  two  centuries  as  the  leading  educa¬ 
tors  of  Europe.  This  well-known  programme  of  education 
is  one  of  the  greatest  single  contributions  ever  made  to  the 
science  of  pedagogy.  It  is  very  detailed  and  specific,  both 
as  to  method  and  content,  and  embraces  the  whole  dominion 
of  intermediate  and  higher  education.  It  is  not,  however, 
inflexible  in  its  application  and  indeed,  without  violence  to 
the  principles  underlying  it,  has  been  substantially  modified. 
It  was  originally  drafted  in  1584  by  six  learned  Jesuit  pro¬ 
fessors,  after  a  close  and  prolonged  investigation  of  the 
whole  educational  situation.  In  1832  the  Ratio  was  revised 
and  since  that  date  has  remained  intact,  though  many  offi¬ 
cial  decisions  have  given  a  wide  interpretation  to  its  pro¬ 
visions.  Thus  the  Twenty-third  General  Congregation 
(legislative  assembly  of  the  Society  of  Jesus)  specially 
recommended  the  study  of  natural  sciences,  of  which  the 
early  Ratio  in  the  spirit  of  the  age  had  taken  slight  account. 
Drawn  up  wThen  the  full  tide  of  the  humanistic  movement 
had  not  yet  spent  itself,  the  Ratio  Studiorum  very  naturally 
placed  the  emphasis  upon  the  cultural  sciences.  And  yet 
it  is  a  mistake  to  imagine  that  Jesuit  education  has  not 
been  alive  to  the  new  obligations  which  the  inductive,  scien¬ 
tific  method  of  the  nineteenth  century  has  imposed  upon 
all  professional  education.  The  Ratio  proved,  in  meeting 
the  test,  that  it  was  not  an  inflexible  plan  drafted  to  answer 
the  demands  of  a  particular  period,  but  that  it  could  keep 
perfect  step  with  progress  in  human  knowledge.  As  a 

[  279  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


system  of  study  it  has  been  much  admired  by  non-Catholic 
educators,  and  many  of  its  more  excellent  points  have  won 
their  way  into  strange  places. 

It  can  be  briefly  described  here  by  saying  that  it  is 
first  of  all  a  system  worked  out  at  a  moment  when  the 
whole  philosophy  of  education  was  seriously  threatened. 
It  contains  innumerable  practical  rules  for  teachers  and 
provides  for  careful  supervision  of  the  courses  and  classes, 
which  insures  efficiency  in  the  case  of  instructors  of  even 
moderate  talent.  The  arrangement  of  subjects  secured  a 
combination  of  literary,  philosophical  and  scientific  train¬ 
ing.  The  Ratio  places  insistence  upon  a  few  well-related 
subjects,  taught  thoroughly,  rather  than  spreading  effort 
and  dissipating  its  force  over  an  extensive  field.  To  secure 
thoroughness  frequent  repetitions  are  held  in  all  classes, 
and,  throughout  the  college  course,  with  few  exceptions, 
the  teaching ,  in  preference  to  the  lecturing  method,  has 
been  the  approved  programme.  Perhaps  the  unique  feature 
of  the  system,  tactics  employed  in  almost  every  detail  of 
the  schedule  of  studies,  is  the  Prelection.  This  consists 
of  a  complete  explanation  or  translation,  as  the  case  may 
be,  on  the  part  of  the  professor  to  his  students,  for  which 
they  are  responsible  in  a  succeeding  class  by  way  of  repeti¬ 
tion,  composition  or  disputation.  No  device  has  been  sub¬ 
ject  to  more  discussion,  though  it  may  be  noted  here,  in 
proof  of  the  naturalness  of  the  Prelection,  that  modern 
educators  who  have  never  so  much  as  scanned  the  pages 
of  the  Ratio  Studiorum  have  unconsciously  adopted  its 
practice. 

This  summary  statement  of  the  character  of  the  Ratio 
Studiorum  has  been  incorporated  here  because,  at  George¬ 
town  College,  as  in  other  Jesuit  institutions  throughout 
the  world,  the  Ratio  has  been  the  basis  of  the  educational 
structure.  Up  to  the  present  time  it  has  borne  every 
additional  burden  of  educational  growth  without  shock, 
accepting  the  new  branches  of  study  which  modern  inves- 

[280] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


tigation  has  created,  adjusting  them  snugly  into  its  com¬ 
plete  plan,  each  where  it  will  most  aptly  perform  its  ap¬ 
pointed  function.  With  the  results  of  this  system,  there 
has  been  general  satisfaction  on  the  part  of  the  Jesuit 
professors  engaged  in  it,  and  the  conviction  is  cherished 
that  it  is  still  the  most  effective  modus  studiorum  available. 
It  should  be  clearly  understood  that  the  Ratio  is  also  a 
disciplinary  code  and  that  religious  training  is  its  foremost 
object.  It  seeks  to  train  and  form  the  human  mind  by  a 
gradual  and  harmonious  development  of  the  various  facul¬ 
ties  of  the  soul,  and  it  hopes,  therefore,  to  convey  what 
has  been  traditionally  known  as  a  cultural  education.  This 
system  of  instruction  has  consequently  never  prevailed  in 
the  professional  schools  of  Georgetown  University,  for  it 
was  outside  the  scope  of  the  Ratio  Studiorum  to  engage  in 
specialized  training.  Thus  Georgetown,  in  its  undergrad¬ 
uate  courses,  has  aimed  to  introduce  the  student  into  a 
rich  field  of  general  thought,  so  that  on  entering  life  he 
may  possess  sufficient  mental  development  and  equipment 
to  take  an  intelligent  and  active  interest  in  all  that  concerns 
himself  and  his  fellow  man.  This  is  to  live  life  ardently 
and  fully,  and  in  so  far  as  it  stimulates  one  to  the  proper 
observance  of  his  obligations  towards  God  and  his  neighbor, 
it  is  an  adequate  concept  of  a  liberal  training  in  the  arts 
and  sciences. 

The  tangible  result  has  been  that  Georgetown  has 
invariably  blazed  the  path  for  the  advancement  of  Catholic 
education  in  the  United  States,  and  otherwise,  through  the 
admirable  lives  and  achievements  of  her  professors  and 
graduates,  left  an  impression  on  the  public  life  and  thought 
of  the  country.  In  1849,  when  the  General  Court  of  Massa¬ 
chusetts  refused  a  charter  incorporating  Holy  Cross  College 
and  empowering  her  to  grant  academic  degrees,  the  faculty 
of  Georgetown  College  came  to  the  assistance  of  this  pioneer 
Catholic  College  in  New  England,  and  for  more  than  twenty 
years  thereafter  students  of  Holy  Cross  were  graduated  as 

[  281  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


of  Georgetown  College.  In  1853,  when  Loyola  College, 
Baltimore,  was  established,  it  drew  largely  upon  the  George¬ 
town  faculty  for  its  professors  and  received  valuable  aid 
and  encouragement  from  President  Maguire  of  the  Univer¬ 
sity  ;  and  during  the  reconstruction  days  following  the  Civil 
War,  Georgetown  itself  served  for  a  short  period  as  a 
Collegium  Maximum  for  the  training  of  the  scholastics  of 
the  Society  of  Jesus  in  the  higher  courses  of  philosophy  and 
theology,  before  this  institution  was  moved  to  its  present 
location  at  Woodstock,  Maryland.  In  other  instances,  too, 
particularly  in  the  case  of  the  many  Catholic  day  colleges 
along  the  Atlantic  Coast,  in  which  a  large  percentage  of 
the  present  generation  of  Catholic  young  men  is  receiving 
instruction,  Georgetown  has  had  a  beneficent  influence. 

But  also  beyond  the  Catholic  household,  the  lively 
presence  of  Georgetown  in  University  circles  has  been  felt 
and  appreciated.  So  long  ago  as  1889,  when  the  progress 
of  the  last  thirty  years  was  only  fondly  imagined,  the 
college,  on  the  occasion  of  its  centenary,  received  sincere 
marks  of  appreciation  from  the  largest  universities  in 
Europe  and  America,  testifying  to  the  important  place  she 
occupied  in  American  education.  For  Georgetown,  in  her 
concept  of  the  university  as  an  integral  part  of  National 
life,  had  been  very  broad  and  had  always  shown  a  dispo¬ 
sition  to  meet  the  real  needs.  This  she  had  accomplished 
without  sacrificing  classical  tradition  or  Catholic  doctrine, 
and  on  her  one  hundredth  birthday  she  was  quite  justly 
the  pride  of  the  Church  in  the  United  States.  Twenty-five 
years  later  she  had  acquired  even  greater  influence  and 
power.  Could  the  illustrious  Founder,  or  the  indomitable 
builders  of  Georgetown,  who  had  followed  their  leader  at 
intervals  during  the  century  and  quarter,  have  returned 
to  hear  their  praises  sung,  all  alike  would  have  been  struck 
by  the  magnificence  of  the  scene  and  the  sense  of  power  of 
which  it  was  but  the  symbol.  Carroll  would  have  realized 
his  pious  wishes  were  prophecies;  and  James  Ryder,  Ber- 

[  282  ] 


SKETCH  OF  GEORGETOWN  UNIVERSITY 


nard  Maguire,  Patrick  Healy,  men  whose  lives  and  work 
compassed  a  century  and  a  continent,  would  have  thrilled 
with  the  triumph  of  the  occasion.  The  Reverend  Doctor 
Peter  Guilday,  in  his  recent  work,  “The  Life  and  Times  of 
John  Carroll,”  has  hardly  overstated  her  claim  to  fame 
when  he  describes  Georgetown  as  “the  greatest  of  all  the 
Catholic  educational  institutions  in  the  United  States.” 

And  yet  Georgetown  has  been  until  very  late  years 
a  small  college,  and  is  even  to-day  a  poor  college,  without 
endowment.  Her  struggle  has  been  a  reflex  of  what  the 
Catholic  Church  in  the  United  States  has  experienced, 
growth  and  expansion  without  the  subsidy  of  financial 
power.  Without  money,  in  the  mid-nineteenth  century  the 
Georgetown  Astronomical  Observatory  was  among  the  best 
known  on  the  American  continent,  and  its  early  Italian 
Jesuit  directors,  exiles  of  the  revolution  of  1848,  were 
highly  respected  by  men  of  science  everywhere.  In  late 
years,  but  again  without  appreciable  funds,  Seismology  has 
assumed  the  primacy  in  scientific  research.  In  Law  and 
Medicine,  also,  Georgetown  scholarship  has  distinguished 
itself.  The  School  of  Medicine  is  entering  upon  the  last 
quarter  of  its  hundred  years  of  existence,  and  it  has  every 
reason  to  believe  that  long  before  the  cycle  is  complete  it 
will  be  among  the  best  equipped  medical  schools  in  the 
country.  Georgetown  Law  School,  the  other  important  arm 
of  the  University,  stands  high  among  the  ranking  insti¬ 
tutions  of  the  United  States.  Because  of  the  high-grade 
legal  talent,  the  National  Capitol  inevitably  summons  to  its 
aid  the  school  has  rarely  faced  the  predicament  of  being 
unable  to  secure  a  capable  professor  for  any  of  its  posts. 

This  progress,  then,  is  a  monument  to  the  courage  and 
single-minded  purpose  of  the  leaders  of  Georgetown,  in  the 
face  of  great  odds  and  without  financial  endowment  beneath 
the  magic  touch  of  which  many,  many  difficulties  would 
have  vanished.  In  the  Arts,  in  Science,  notably  in  Law 
and  to  a  lesser  extent  in  Medicine,  the  graduates  of  the 

[  283] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


University  have  dispersed  to  every  section  of  the  continent 
and  to  foreign  parts,  where  their  lives  and  work  have  made 
American  history  richer  in  deeds  of  achievement.  In  every 
struggle  since  the  Revolution,  Georgetown  men  have  gone 
to  war  and  died  with  honor  upon  the  field  of  battle.  And 
of  the  many  unique  tasks  which  the  University  has  been 
called  upon  to  perform,  it  is  prouder  of  none  than  its  part 
in  the  late  war.  To  a  striking  degree  on  this  occasion, 
chiefly  because  of  its  conspicuous  proximity  to  official 
Washington,  it  successfully  articulated  Catholic  thought 
and  National  action,  and  so  interpreted  in  unmistakable 
terms  for  many  an  unbeliever  the  truth  that  between 
Catholicism  and  Americanism  there  is  neither  conflict  nor 
compromise,  for  they  complement  each  other.  In  truth, 
this  has  been  the  mission  and  always  the  endeavor  of 
Georgetown.  Archbishop  Carroll  had  conceived  George¬ 
town  College  as  a  bulwark  of  Church  and  State  in  the 
only  possible  union  of  these  two  institutions  under  the 
American  Constitution;  and  in  the  last  decade  of  her  his¬ 
tory,  perhaps,  more  than  in  any  previous  epoch,  Georgetown 
has  staunchly  supported,  and  thus  delicately  united  both. 


[284] 


THE  STORY  OF  FORDHAM 


Reverend  Edward  P.  Tivnan,  S.  J. 


THREE-QUARTERS  of  a  century  ago,  on  the 
occasion  of  Fordham’s  second  commencement,  the 
dean  in  his  address  to  the  graduates,  reminded 
them  that  if  the  State  invests  a  college  “with  discretionary 
power  to  decorate  with  these  distinctions  those  whom  we 
judge  worthy,  it  expects,  and  has  a  right  to  expect,  that 
they  should  show  themselves  on  all  occasions,  in  word  and 
in  deed,  friends  of  law  and  order,  defenders  of  truth  and 
justice,  supporters  of  sound  morality.” 

The  true  object  of  education  could  not  be  expressed 
more  concisely.  Nor  could  the  ideals  for  which  Fordham 
has  stood  during  eighty  years  of  service  to  Church  and 
nation  be  more  fittingly  portrayed.  Law  and  order  be¬ 
came  a  catch-phrase  on  the  lips  of  Americans  in  the  re¬ 
actionary  excitement  that  followed  fast  upon  the  signing 
of  the  armistice.  The  subsequent  country-wide  crime  wave 
showed  very  clearly  that  a  catch-phrase  will  not  stem  the 
tide  of  human  passions  nor  cleave  the  line  clear  between 
liberty  and  license.  Human  actions  pivot  on  motives,  and 
you  may  shout  law  and  order  from  the  housetops  until  the 
crack  of  doom,  but  unless  you  give  the  motive  for  law  and 
order  you  will  need  a  ring  of  steel  to  enforce  law  and 
order.  And  then  what?  You  will  have  submission  as 
long  as  you  have  force  back  of  the  police  power  of  the 
State,  but  human  wills  are  more  lasting  than  steel,  and 
when  the  break  comes  it  is  the  steel  that  will  break.  The 
history  of  governments  from  Sparta  to  Prussia  merely 
proves  the  superiority  of  will  force  over  physical  force. 
The  nation  is  built  upon  will  power,  for  the  nation  is  built 
upon  the  individual. 

And  if  I  were  asked  to  account  for  the  fact  that  an 

[  285  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


institution  can  be  successful  in  the  educational  field  with¬ 
out  rich  endowment  and  can  produce  results  in  citizenship 
that  are  worth  while,  I  would  say  that  its  educational 
power  is  commensurate  to  its  will-molding  power.  It  may 
not  ply  its  student  minds  with  a  mass  of  information;  it 
may  not  offer  courses  to  meet  every  line,  especially  the  line 
of  least  resistance;  but  if  it  blends  its  educational  ways 
and  means  into  a  coordinated  system  to  reach  the  human 
will,  it  is  bound  to  succeed.  For  it  will  mold  men,  and  on 
men  are  nations  built.  Of  course,  its  success  will  be 
limited.  And  this  is  the  depressing  thing  to  those  who 
have  America’s  best  interests  at  heart.  You  may  have 
the  finest  educational  system,  a  system  that  has  stood  the 
test  of  time  and  produced  results  that  are  measured  in 
terms  of  loyal  service  to  Church  and  State,  and  yet  your 
success  will  be  limited  if  your  means  are  limited.  Maybe 
this  point  can  be  made  clear  by  a  very  simple  statement. 
Fordham  University  began  its  career  as  a  college  in  1841 
with  an  enrollment  of  thirty  students.  It  has  on  its  uni¬ 
versity  rolls  to-day  more  than  4,000.  If  it  had  been  an 
institution  with  a  paid  faculty,  it  would  have  been  forced 
to  close  its  doors  sometime  very  early  in  the  year  1842, 
a  very  striking  memorial  to  the  need  of  money  in  educa¬ 
tional  life. 

But  as  its  faculty  is  in  the  main  drawn  from  the 
Jesuit  order,  there  is  no  pay  envelope  due  to  the  Jesuit 
teacher  on  the  first  of  each  month,  and  the  college  has 
grown,  and  developed  because  there  has  been  no  burden 
of  faculty  salaries  to  sustain.  Computed  on  the  basis  of 
salaries  paid  by  other  institutions,  the  service  contributed 
annually  by  Jesuit  professors  at  Fordham  could  not  be 
purchased  for  less  than  $150,000. 

So  the  story  of  Fordham  is  not  the  tale  of  high  finance, 
but  of  high  endeavor.  Its  beginnings  were  made  possible 
by  a  great  churchman  of  high  endeavor.  In  1839  Bishop 
Hughes,  of  New  York,  purchased  the  so-called  “Rose  Hill 

[  286  ] 


THE  STORY  OF  FORDHAM 


property,”  about  nine  miles  outside  of  the  city,  for  $30,000. 
It  took  $10,000  to  adapt  the  original  buildings  to  educa¬ 
tional  purposes.  The  college  was  formally  opened  on 
June  24,  1841.  Its  first  president  was  the  Reverend  John 
McCloskey,  afterwards  Cardinal  Archbishop  of  New  York. 
Shortly  after  the  opening  of  the  college,  the  New  York 
diocesan  seminary  was  transferred  to  Fordham.  It  had 
been  at  Lafargeville,  in  the  northern  part  of  the  State. 
The  seminary  remained  at  Fordham  until  1860,  when  it 
was  removed  to  Troy. 

At  the  commencement  in  1846  Bishop  Hughes  an¬ 
nounced  that  he  had  transferred  the  college  to  the  Jesuits. 
The  buildings  and  the  grounds,  exclusive  of  the  church 
and  seminary,  were  purchased  from  him  by  the  Jesuit 
community  that  had  come  from  their  college  in  Marion 
County,  Kentucky,  for  $40,000.  In  1860  the  Jesuits 
bought  from  the  diocese  the  church  and  seminary  at  an 
additional  cost  of  $45,000.  The  first  Jesuit  president  of 
Fordham  was  the  Reverend  Augustus  J.  Thebaud,  S.  J. 
He  took  over  an  institution  incorporated  by  the  State  with 
powers  to  confer  degrees  in  theology,  law,  medicine  and 
arts.  By  1850  when  Father  John  Larkin,  S.  J.,  had  suc¬ 
ceeded  Father  Thebaud,  S.  J.,  as  president,  there  were  115 
students  at  Fordham.  Our  present  registration  records 
(1922)  show  a  total  student-body  of  3,847,  divided  as  fol¬ 
lows  :  College,  654 ;  High  School,  625 ;  Pharmacy,  248 ; 
Law,  1,125;  Social  Service,  50;  Graduate  School,  1,145. 

The  story  of  an  educational  institution  is  the  story  of 
faculty,  student  body,  equipment;  here  you  have  all  that 
makes  up  a  college  or  university.  The  heart  of  culture  is 
culture  of  the  heart,  and  the  struggle  that  has  gone  on  at 
Fordham  for  eighty  years  has  been  to  vindicate  the  prin¬ 
ciple  that  the  right  heart  makes  the  right  man,  the  edu¬ 
cated  man  in  a  real  sense.  Since  Fordham’s  beginnings 
colleges  and  universities  have  multiplied  over  the  land, 
rich  in  endowments,  magnificent  in  buildings  and  equip- 

[  287  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ment.  Fordham  without  any  endowment  has  grown,  too, 
with  the  growth  of  years,  in  numbers,  buildings  and  equip¬ 
ment.  But  her  growth  has  not  led  her  aside  into  the  de¬ 
lusion  that  gold  can  substitute  for  God,  that  learning  and 
information  are  the  ends  of  education.  Character  forma¬ 
tion  is  the  goal  of  real  education;  for  without  character 
you  have  no  ideals,  and  without  ideals  you  have  no  citizen¬ 
ship  worthy  of  the  name.  But  you  can  have  learning  with¬ 
out  character,  and  the  product  is  not  an  educated  man. 
For  this  reason,  Catholic  educational  ideals  stress  wili 
training.  Indeed,  so  strongly  do  they  stress  it,  that  the 
non-Catholic  educational  world  wrongly  believes,  at  times, 
that  we  consider  everything  complete  if  religion  is  secure 
in  our  curriculum  of  studies.  While  nothing  is  complete 
without  religion  either  in  learning  or  in  life,  it  is  false  to 
suppose  that  our  sole  concern  in  education  is  religion. 
The  growth  and  development  of  Fordham  is  a  living  refuta¬ 
tion  of  such  a  false  claim. 

The  Jesuits  who  went  from  Kentucky  to  Fordham  be¬ 
fore  the  middle  of  the  nineteenth  century  brought  with 
them  their  educational  heritage.  Back  of  them  stood  a 
system  that  had  molded  the  thinkers  of  Europe:  the  arts, 
science,  philosophy,  religion.  These  were  the  instuments 
of  education,  religion  crowning  all.  But  a  small  college 
of  arts  in  the  early  nineteenth  century  could  not  fulfill  its 
duty  to  Church  and  nation  in  a  growing  country.  The 
nineteenth  century  witnessed  a  tremendous  growth  in 
scientific  learning. 

The  first  notable  step  in  the  progress  of  a  greater 
Fordham  was  taken  in  the  Autumn  of  1905.  The  Schools 
of  Law  and  Medicine  were  opened  in  this  year.  Saint 
John’s  College  after  its  years  of  growth  as  a  college  of 
liberal  arts  became  Fordham  University.  On  September 
28  the  Medical  School  opened  its  doors.  It  was  an  answer 
to  the  oft-repeated  request  of  Fordham  alumni,  members 
of  the  medical  profession,  who  maintained  that  it  was 

[  288  ] 


THE  STORY  OF  FORDHAM 


Fordham’s  duty  to  enter  the  field  of  medical  education.  A 
Catholic  medical  school  was  needed  in  New  York,  to  coun¬ 
teract  the  evil  influence  of  those  schools  which  were  teach¬ 
ing  medicine  according  to  principles  at  variance  with 
sound  morality  and  Catholic  belief.  Dr.  Aspell,  Dr.  Butler, 
Dr.  Dunn,  Dr.  Walsh,  were  among  many  of  the  prominent 
Catholic  doctors  who  urged  the  opening  of  the  school, 
claiming  that  all  that  was  needed  was  class-room  space  to 
make  a  beginning.  Men  of  public  spirit  in  the  medical 
profession  would  be  found  glad  to  give  their  services  gratis. 
A  university  professorship  was  an  asset  to  a  doctor.  The 
University  would  be  called  upon  to  make  sacrifices  for  the 
first  few  years,  but  soon  wealthy  Catholics  would  awaken 
to  the  need  of  a  Catholic  medical  school  and  hasten  to  the 
assistance  of  the  project  by  endowing  the  school.  The 
University  did  its  part,  the  profession  cooperated  gener¬ 
ously;  but  the  forthcoming  endowment  remained  an  empty 
hope.  For  lack  of  endowment,  the  school  was  forced  to 
close  with  the  graduation  of  the  class  of  1921. 

Unfortunate  as  was  the  closing  of  the  Medical  School 
for  the  cause  of  Catholic  higher  education,  it  made  possible 
the  development  of  the  science  departments  of  the  Uni¬ 
versity.  Two  buildings  were  at  once  available  for  collegi¬ 
ate  scientific  work,  and  the  chemical,  physical  and  biologi¬ 
cal  laboratories  were  expanded.  About  15,000  square  feet 
are  devoted  to  chemical  laboratories,  where  every  facility 
is  available  for  thorough  work  in  organic,  inorganic,  quali¬ 
tative,  quantitative,  physical  and  biological  chemistry. 
The  new  Research  Laboratory  (fifty  by  forty  feet),  located 
at  the  north  end  of  the  top  floor  of  the  Medical  School 
building,  is  exceptionally  well  equipped  for  organic  and 
biological  investigations.  New  inorganic  and  quantitative 
laboratories,  capable  of  accommodating  650  students,  are 
at  present  in  the  course  of  construction.  An  up-to-date 
lecture  hall,  with  a  seating  capacity  of  250,  was  recently 
completed. 


[  289  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Very  extensive  improvements  have  likewise  been  made 
in  the  Physics  Department.  At  present  about  10,000 
square  feet  are  devoted  to  laboratory  space,  providing 
separate  laboratories  for  mechanics,  heat,  light,  sound, 
electricity,  etc.  A  Radio  Room,  completely  fitted  with  the 
most  modern  apparatus  for  receiving  and  sending  wire¬ 
less  messages  is  but  one  of  the  many  features  of  the  de¬ 
partment. 

As  in  chemistry  and  physics,  so,  also,  in  biology  have 
various  improvements  been  effected.  A  large  and  well 
lighted  laboratory  on  the  top-floor  of  the  Science  building 
provides  ample  opportunity  for  both  collegiate  and  research 
biological  work.  Adjoining  the  laboratory  is  the  still 
larger  animal  room,  in  which  the  department  provides  its 
own  experimental  material. 

It  was  FordhanTs  aim  to  keep  pace  with  this  growth. 
Not  to  become  a  scientific  school,  but  to  steadily  incorpor¬ 
ate  into  her  system  of  cultural  training  all  that  was  valu¬ 
able  educationally,  in  the  fast  growing  advance  of  physics 
and  chemistry.  So  the  Fordham  student  of  to-day  is 
offered  opportunities  in  the  study  of  science  that  were  un¬ 
attainable  by  the  student  of  eighty  years  ago. 

The  Fordham  Monthly  for  October,  1905,  has  this  very 
significant  entry: 

On  Thursday,  September  28,  the  Law  School  of  Ford¬ 
ham  University  threw  open  its  doors  to  all  duly  qualified 
persons  who  desired  to  enter  upon  the  study  of  law.  Nine 
candidates  have  already  responded  to  the  call.  Seven  are 
graduates  of  colleges  and  of  the  seven,  five  are  Fordham  men. 

The  original  faculty  consisted  of  the  Reverend  John  J.  Col¬ 
lins,  S.  J.,  president  of  Fordham  University.  Paul  Fuller, 
dean;  Francis  Pope,  LL.  M.,  secretary,  professor  of  Law; 
Ralph  H.  Holland,  A.  B.,  LL.  B.,  professor  of  Law,  H.  Gerald 
Chapin,  LL.  M.,  professor  of  Law.  Special  Lecturers:  the 
Honorable  Alton  B.  Parker,  late  Chief  Justice,  New  York 
Court  of  Appeals;  the  Honorable  Morgan  J.  O’Brien,  Presid¬ 
ing  Justice  New  York  Supreme  Court,  Appellate  Division; 
Francis  R.  Stark,  Ph.  D.,  LL.  B.,  quiz  master;  John  Joseph 
Lilly,  A.  B.,  registrar  and  librarian. 

The  faculty  was  increased  from  year  to  year,  until 

[290] 


THE  STORY  OF  FORDHAM 


to-day  it  numbers  twenty-one  with  a  student  body  of  1,138. 
At  the  end  of  the  first  year  the  school  totaled  thirteen ;  at 
the  end  of  its  tenth  year,  436  students.  The  aim  of  the 
School  has  been  to  train  efficient  and  practical  lawyers  and 
to  qualify  its  students  for  the  conduct  of  public  affairs, 
where  the  knowledge  of  law  is  essential.  For  this  reason, 
the  scope  of  study  includes  the  Common  and  Statute  Law 
of  the  United  States,  the  English  and  American  system  of 
equity  jurisprudence,  the  Public  Law  of  the  United  States 
and  England,  the  Civil  Law  and  Roman  Law.  The  course 
of  studies  leading  to  the  degree  of  LL.  B.  covers  three  years. 
In  the  first  year  of  its  existence  the  text-book  method  of 
instruction  was  followed.  This  was  abandoned,  however, 
in  favor  of  the  case  system,  which  has  been  in  vogue  since 
1906. 

The  Graduate  School  was  opened  on  November  14, 
1917.  Courses  of  studies  are  offered  to  graduates  of  the 
various  universities,  seminaries  and  colleges  holding  a 
bachelor’s  degree,  leading  to  the  degrees  of  Master  of  Arts 
and  Science  and  to  the  Doctorate  in  Philosophy.  The 
School  embraces  departments  of  Philosophy,  History, 
Mathematics,  English  and  French  Literature,  Greek  and 
Latin  Languages,  Science,  Social  Science  and  Education. 
Of  the  ten  departments  the  two  largest  are  those  of  Phil¬ 
osophy  and  Education.  The  total  number  of  lecturers  is 
sixty;  the  student  body  numbers  1,145.  The  department 
of  Business  Law  and  Accounting  was  opened  in  the  Fall  of 
1920.  The  courses  are  intended  to  prepare  for  the  C.  P.  A. 
degree,  besides  equipping  students  for  advancement  in  a 
business  career. 

On  November  6,  1916,  the  School  of  Social  Service  of 
Fordham  University  was  opened  at  the  Wool  worth  Build¬ 
ing,  the  University  leasing  a  whole  floor  for  the  use  of  its 
graduate  departments.  Its  purpose  was  to  train  Catholic 
men  and  women  for  all  branches  of  social  service,  giving 
them  a  thorough  foundation  in  the  history,  principles  and 

[291] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


methods  of  social  work.  The  need  of  trained  social  work¬ 
ers  in  Catholic  charitable  work  was  patent.  To  none  more 
apparent  was  this  need  than  to  Cardinal  Farley,  Arch¬ 
bishop  of  New  York,  under  whose  patronage  the  School 
was  begun.  Writing  to  the  Reverend  Joseph  A.  Mulry, 
S.  J.,  president  of  the  University  at  the  time,  His  Eminence 
declared : 

I  had  entertained  a  year  ago  the  idea  of  opening  a  course 
of  lectures  and  had  chosen  some  of  the  lecturers  who  were 
to  take  up  their  duties  this  Fall.  Your  programme  sub¬ 
mitted  subsequently  so  fulfilled  my  idea  et  amplius  that  I  was 
delighted  to  give  you  all  the  encouragement  in  my  power. 

Go  on  and  God  speed  the  good  work.  It  will  fill  a  much 
needed  demand  amongst  our  people. 

The  prescribed  course  of  studies  occupies  two  years 
and  covers  the  entire  field  of  social  work.  Candidates  for 
degrees  must  give  each  week  ten  hours  to  lectures  and 
twelve  hours  to  field  work.  The  School  has  a  faculty  of 
sixteen  instructors  and  a  student  body  numbering  seventy- 
seven. 

The  College  of  Pharmacy  was  organized  in  1911  and 
received  full  registration  by  the  Regents  of  the  University 
of  the  State  of  New  York  in  1912.  The  aim  of  this  de¬ 
partment  of  the  University  from  its  beginning  has  been  to 
have  a  student  body  that  will  be  given  the  maximum  of 
individual  attention.  The  instruction  of  each  class  occu¬ 
pies  three  days  a  week  while  the  alternate  days  are  devoted 
to  practical  experience  in  Pharmacy.  Students  are  grant¬ 
ed  four  degrees  in  Pharmacy,  Graduate  in  Pharmacy,  Ph. 
G.,  Pharmaceutical  Chemist,  Ph.  C.,  Bachelor  of  Science  in 
Pharmacy,  B.  S.  in  Phar.,  and  Doctor  of  Pharmacy,  Phar.  D. 

With  the  exception  of  the  teachers  in  the  science 
branches,  every  member  of  the  faculty  has  had  practical 
training  behind  the  counters  of  retail  pharmacies.  The 
College  is  registered  by  the  New  York  State  Education 
Department  and  is  a  member  of  the  American  Conference 
of  Pharmaceutical  Faculties. 

[  292] 


John  Cardinal  McCloskey 


THE  STORY  OF  FORDHAM 


Until  the  opening  of  the  University  schools  Fordham 
was  a  small  college  graduating  year  after  year  very  few 
young  men  in  comparison  with  the  graduating  classes  of 
non-Catholic  colleges.  And  yet  to  Church  and  State  Ford¬ 
ham  has  given  leaders,  men  of  sterling  Catholic  principles 
worthy  of  the  best  Catholic  tradition.  To  the  Archdiocese 
of  New  York  went  John  Cardinal  Farley  and  Monsignor 
Joseph  F.  Mooney  with  Fordham  degrees,  while  Bishop 
Thomas  Hendrick,  of  Manila,  and  Bishop  Sylvester  H. 
Rosecrans,  of  Columbus,  held  Fordham  as  their  alma  mater. 
In  literature  Dr.  James  J.  Walsh,  Dr.  Austin  O'Malley, 
John  R.  Hazzard,  John  O'Kane  Murray  and  Thomas  A. 
Daly  have  brought  honor  to  Fordham.  In  medicine  Dr. 
Joseph  P.  Walsh  and  Dr.  George  A.  Leitner  have  attained 
distinction.  In  civil  life  Justice  Morgan  J.  O'Brien  and 
the  Honorable  Martin  J.  Glynn,  ex-Governor  of  New 
York,  and  in  military  life  General  James  R.  O'Beirne 
and  General  Martin  T.  McMahon  are  honor  men  of  Ford¬ 
ham. 

The  World  War  found  Fordham  men  in  every  branch 
of  the  service.  In  the  beginning  of  hostilities  between  the 
United  States  and  Germany  Fordham  equipped  twenty 
ambulances  and  sent  overseas  three  units,  which  were  on 
foreign  shores  as  early  as  October,  1917.  It  was  through 
the  generosity  of  two  of  her  sons,  Arthur  McAleenan  and 
Joseph  McAleenan,  that  these  hospital  units  were  organ¬ 
ized.  Major-General  John  E.  McMahon  was  the  highest 
ranking  Fordhcm  man  in  the  American  Army.  A  gate¬ 
way  at  the  entrance  to  the  campus  stands  as  a  memorial  to 
the  thirty-eight  Fordham  men  who  gave  up  their  lives  in 
the  service  of  their  country. 


[  293  ] 


CREIGHTON  UNIVERSITY 


Very  Reverend  John  F.  McCormick,  S.  J. 

CREIGHTON  University  of  Omaha,  Nebraska,  is 
the  outgrowth  of  the  foundation  made  by  Mrs. 
Mary  Lucretia  Creighton  as  a  memorial  to  her 
husband  Edward  Creighton  (*).  A  bequest  in  her  will, 
dated  September  23,  1875,  set  aside  the  sum  of  $100,000 

to  purchase  the  site  for  a  school  in  the  City  of  Omaha  and 
erect  proper  buildings  thereon  for  a  school  of  the  class  and 
grade  of  a  college,  expending  in  the  purchase  of  said  site 
and  the  building  of  said  buildings  and  in  and  about  the  same 
not  to  exceed  one-half  of  said  sum  and  to  invest  the  re¬ 
mainder  in  securities,  the  interest  of  which  shall  be  applied 
to  the  support  and  maintenance;  and  the  principal  shall 
be  kept  forever  inviolate. 

The  testatrix  added  that  she  selected  “this  mode  of 
testifying  to  his  (Edward  Creighton's)  virtues  and  my 
affection  to  his  memory,  because  such  a  work  was  one  which 
he  in  his  lifetime  proposed  to  himself."  The  will  appointed 
the  Right  Reverend  James  O’Connor,  D.  D.,  first  Bishop 
of  Omaha,  trustee  to  hold  and  administer  the  fund  for  the 
purpose  named. 

In  the  division  of  the  estate  of  Mrs.  Creighton  the 
bequest  was  increased  to  something  over  $200,000,  and 
after  the  executors  had  purchased  a  site  and  erected  a 
building  thereon,  there  remained  the  sum  of  $147,500,  with 
which  as  an  endowment  the  college  was  opened  in  the  Fall 
of  1878.  In  virtue  of  this  endowment,  pitifully  small  com¬ 
pared  with  educational  foundations  of  the  present  time, 
free  tuition  was  offered  to  all  students  who  presented 
themselves.  Subsequent  additions  to  the  endowment  have 
made  it  possible  to  continue  this  policy  of  free  tuition  even 
(*)  See  Volume  III. 


[  294  ] 


CREIGHTON  UNIVERSITY 


to  the  present  time  for  students  of  the  high  school  and 
college  classes. 

Owing  to  the  extent  of  the  territory  under  his  admin¬ 
istration  and  the  small  number  of  the  clergy  available  for 
work  in  his  diocese,  Bishop  O'Connor  found  it  impossible 
to  carry  out  the  terms  of  the  trust  and  conduct  a  college. 
Accordingly,  with  the  approval  of  the  court,  he  transferred 
the  trust  to  the  Very  Reverend  Thomas  O’Neil,  S.  J.,  at 
that  time  Provincial  of  the  Missouri  Province  of  the  Society 
of  Jesus.  The  Jesuits  in  assuming  charge  of  Creighton 
College  obtained  a  charter  for  Creighton  University  in  , 
1879  under  the  general  law  of  the  State.  Thus  the  Uni¬ 
versity  became  trustee  for  the  College. 

The  Reverend  Roman  A.  Shaffel,  S.  J.,  was  the  first 
president  of  Creighton  University  and  continued  in  that 
office  until  1880,  when  he  was  succeeded  by  the  Reverend 
Thomas  H.  Miles,  S.  J.,  1880-88;  the  Reverend  Joseph  Zea¬ 
land,  S.  J.,  1888-84;  the  Reverend  Hugh  M.  Finnegan,  S.  J., 

1884- 85,  and  the  Reverend  Michael  P.  Dowling,  S.  J., 

1885- 89. 

The  terms  of  these  presidents  coincided  with  the  very 
humble  beginnings  of  the  University.  Omaha  had  a  pop¬ 
ulation  of  less  than  80,000  when  Creighton  College  first 
opened  its  doors  in  1878,  and  of  this  number  the  Catholics 
were  a  small  minority,  as  indeed  they  still  are  in  both  the 
city  and  State.  Without  the  foundation  provided  by  Mrs. 
Creighton  no  Catholic  college  could  have  maintained  itself 
in  such  surroundings;  with  it  Creighton  University  has 
been  for  more  than  forty  years  an  outpost  of  Catholic 
teaching  in  a  region  which  was  otherwise  largely  unfriendly 
to  the  Catholic  Church.  The  prestige  which  it  has  won 
during  these  years  throughout  the  West  and  Northwest 
has  given  to  the  Catholic  minority  a  standing  which  other¬ 
wise  it  could  not  have  looked  for. 

Standards  of  education  were  not  high  in  Nebraska  in 
those  early  years.  Students  prepared  for  college  were  not 

[295  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


to  be  found,  and  the  instruction  given  had  to  be  of  a  very 
elementary  character  for  some  time.  It  was  not  until  1891, 
in  the  twelfth  year  of  its  existence,  that  the  College  grad¬ 
uated  its  first  class  of  five.  Of  these  first  graduates  one 
was  the  present  Bishop  of  Cheyenne,  the  Right  Reverend 
P.  A.  McGovern,  D.  D. 

It  was  during  Father  Dowling's  first  term  as  president 
that  the  additions  began  to  be  made  to  the  original  college 
group.  The  astronomical  observatory  was  completed  in 
1887 ;  Saint  John’s  Collegiate  Church  in  1888  and  the  south 
wing  of  the  College  in  1889.  This  expansion  was  made 
possible  by  gifts  from  John  A.  Creighton  and  his  wife, 
Sarah  Emily  Creighton,  though  many  other  benefactors 
contributed  to  the  furnishing  of  the  church.  During  the 
term  of  office  of  the  next  president,  the  Reverend  Thomas 
S.  Fitzgerald,  S.  J.,  1889-91,  the  long  years  of  preliminary 
work  began  to  bear  fruit.  It  was  possible  to  have  regularly 
organized  college  classes  and  to  confer  degrees  for  the  first 
time. 

Under  President  James  F.  X.  Hoeffer,  S.  J.,  a  step 
forward  was  taken  in  the  founding  of  John  A.  Creighton 
Medical  College.  This  institution  began  its  work  in  tem¬ 
porary  quarters  in  a  building  formerly  occupied  by  Saint 
Joseph’s  Hospital.  It  opened  a  three-year  medical  course, 
which  was  the  prevailing  standard  at  the  time.  But  in 
1894  this  was  lengthened  to  four  years,  the  earliest  instance 
of  a  course  of  that  duration  in  this  section  of  the  country. 
The  new  building  for  the  Medical  College  was  finished  and 
occupied  in  1897.  John  A.  Creighton  had  previously  pro¬ 
vided  for  the  erection  of  the  Creighton  Memorial,  Saint 
Joseph’s  Hospital,  in  honor  of  his  wife,  and  he  made  arrange¬ 
ments  by  which  the  clinical  material  and  facilities  of  the 
hospital  should  be  reserved  for  the  use  of  the  Medical 
School. 

This  period  of  growth  was  followed  by  a  time  of  severe 
trial  and  depression.  The  A.  P.  A.  movement,  which  was 

[296] 


CREIGHTON  UNIVERSITY 


powerful  in  the  country  in  the  early  nineties,  was  especially 
strong-  in  Omaha  and  manifested  itself  in  extreme  hostility 
to  everything  Catholic.  Added  to  this  unpleasantness  was 
the  financial  depression,  which  was  at  its  worst  during  the 
presidency  of  the  Reverend  John  F.  Pahls,  S.  J.,  1895-98. 
The  superiors  of  the  Society  of  Jesus  thought  seriously  of 
abandoning  the  College  and  surrendering  the  trust  to  the 
Bishop  of  Omaha,  since  they  felt  that  with  the  available 
income  it  was  impossible  to  conduct  the  institution  any 
longer.  The  situation  was  saved,  however,  in  the  beginning 
of  the  second  presidency  of  the  Reverend  Michael  P.  Dowl¬ 
ing,  S.  J.,  1898-1908.  In  spite  of  his  own  financial  diffi¬ 
culties  at  the  time,  John  A.  Creighton  undertook  to  pro¬ 
vide  a  yearly  subsidy  until  conditions  should  improve,  and 
from  that  time  forward  he  increased  his  benefactions  to 
the  University  with  the  object  of  giving  to  it  secure  support 
for  the  future. 

Next  to  Edward  and  John  A.  Creighton  and  their 
wives,  Creighton  University  owes  most  to  Father  Dowling. 
He  was  a  capable  administrator  as  well  as  an  able  orator 
and  an  educator  of  distinction.  His  close  friendship  with 
John  A.  Creighton  and  the  confidence  Mr.  Creighton 
reposed  in  him  had  great  influence  in  inspiring  the  interest 
and  directing  the  benefactions  of  this  greatest  of  Creigh¬ 
ton's  benefactors.  The  University  entered  on  a  period  of 
prosperity  during  his  second  term  as  president.  He  added 
to  the  College  group  the  North  Wing,  the  University  Audi¬ 
torium,  central  heating  plant,  athletic  field  and  Saint  John's 
Hall,  a  residence  for  out-of-town  students.  This  hall  was 
an  innovation  as  far  as  urban  Catholic  colleges  are  con¬ 
cerned.  Most  of  them  draw  their  students  from  the  imme¬ 
diate  vicinity  and  do  not  feel  the  need  of  dormitory  accom¬ 
modations.  But  Father  Dowling  foresaw  the  wide  field  of 
service  in  the  line  of  college  education  that  was  open  to 
Creighton  University  in  the  Western  States  and  he  set 
himself  to  meet  the  needs  of  the  students  from  out  of  town. 

[297  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


The  subsequent  growth  of  Creighton  College  has  justified 
his  foresight. 

Further  expansion  of  the  University  was  made  under 
President  Dowling  by  the  establishing  of  the  College  of 
Law  in  1904.  This  in  its  day  course  is  what  is  called  a  full¬ 
time  school  with  morning  classes  and  a  three-year  course 
leading  to  the  degree  of  LL.  B.  Its  graduates  are  admitted 
to  the  bar  by  the  Supreme  Court  of  Nebraska.  The  Creigh¬ 
ton  College  of  Law  is  a  member  of  the  Association  of  Ameri¬ 
can  Law  Schools.  It  is  maintaining  at  present  the  entrance 
requirements  which  the  American  Bar  Association  is 
endeavoring  to  have  enforced  by  the  States,  i.  e.,  two  years 
of  college  work  following  a  full  high  school  course.  The 
night  Law  School  has  a  four-year  course,  but  not  leading 
to  a  degree. 

The  College  of  Dentistry  was  founded  in  1905.  Begin¬ 
ning  as  a  three-year  school,  it  later  extended  its  course 
to  four  years  to  meet  the  requirements  of  advanced  dental 
teaching.  It  is  rated  class  “A”  by  the  Dental  Educational 
Council  of  America  and  is  a  member  of  the  American  Insti¬ 
tute  of  Dental  Teachers  and  the  National  Association  of 
Dental  Faculties.  The  College  of  Pharmacy  was  begun  in 
1905  and  in  1907  moved  into  the  building  erected  for  it 
adjoining  the  Medical  College.  It  holds  a  membership  in 
the  American  Conference  of  Pharmaceutical  Faculties. 

While  this  expansion  of  the  University  was  going  on, 
Creighton  College  was  increasing  in  numbers  and  strength¬ 
ening  its  faculty  and  raising  its  requirements  to  meet  more 
advanced  standards.  It  is  now  a  member  of  the  North 
Central  Association  and  the  Association  of  American 
Colleges. 

Father  Dowling  retired  from  office  in  1908  after  ten 
years  of  very  successful  administration.  He  found  the 
affairs  of  the  University  in  a  precarious  condition  and  left 
them  in  a  position  of  security.  The  progress  of  recent  years 
has  been  relatively  easy  because  of  the  foundation  which 

[298] 


CREIGHTON  UNIVERSITY 


he  laid.  He  was  succeeded  by  the  Reverend  Eugene  A. 
Magevney,  S.  J.  (1908-1914).  Besides  continuing  and  con¬ 
solidating  the  progress  made,  Father  Magevney’s  admin¬ 
istration  added  to  the  expansion  of  the  University  by  the 
erection  of  the  Medical  Laboratory  Building  in  the  medical 
group  (1910)  and  the  establishing  of  the  Summer  School 
(1918).  Though  not  the  first  of  its  kind,  the  Creighton 
Summer  School  was  one  of  the  earliest  to  offer  courses 
to  teaching  Sisters.  It  has  since  grown  to  be  the  largest 
residential  summer  school  for  Sisters.  It  was  able  to  per¬ 
form  a  notable  service  for  the  Catholic  schools  of  Nebraska 
in  the  Summer  of  1919  after  the  State  Legislature  had 
enacted  a  law  requiring  a  State  teacher's  certificate  for 
all  teachers  in  parochial  schools.  Through  the  normal 
courses  carried  on  in  the  Creighton  Summer  School  all  the 
nuns  who  needed  such  certificates  were  able  to  procure 
them,  and  the  opening  of  classes  in  the  fall  found  the  Cath¬ 
olic  schools  ready  to  comply  with  the  requirements  of  the 
law. 

In  the  original  growth  of  the  University  the  various 
colleges  and  professional  schools  were  located  in  different 
parts  of  the  city.  This  circumstance  tended  to  keep  the 
student  body  divided  and  worked  against  the  development 
of  university  spirit.  As  a  step  towards  correcting  this 
undesirable  condition  two  city  blocks  were  added  to  the 
campus  of  the  College  of  Arts  during  the  presidency  of 
the  Reverend  F.  X.  McMenamy,  S.  J.,  (1914-1919)  to  give 
room  for  the  future  concentration  of  the  University  build¬ 
ings  there.  President  McMenamy  also  planned  and  erected 
the  Gymnasium  on  the  campus  of  the  College  of  Arts  to  be 
a  rallying  point  for  students  of  all  departments.  This  policy 
of  grouping  the  edifices  has  been  carried  further  by  the 
present  administration  in  the  planning  of  the  group  for 
the  College  campus  and  in  the  erection  of  two  buildings 
there  for  the  College  of  Law  and  the  College  of  Dentistry. 
This  will  result  in  concentrating  the  various  activities  of 

[299  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


the  University,  with  the  exception  of  the  work  of  the 
Medical  College.  A  beginning  has  also  been  made  in  the 
carrying  out  of  the  project  of  enlarging  the  University 
chapel,  which,  besides  accommodating  the  students,  serves 
also  as  a  parish  church  for  Saint  John's  Parish. 

At  the  opening  of  the  Fall  semester  in  1920  the  College 
of  Commerce  and  Finance  was  begun. 

In  the  forty-four  years  of  its  existence  Creighton  Col¬ 
lege  has  grown  from  a  struggling  institution  giving  instruc¬ 
tion  of  an  elementary  grade  only  to  a  standard  college  reg¬ 
istering  300  students.  In  connection  with  the  College  and 
constituting  with  it  Creighton  University  are  a  high  school, 
the  Colleges  of  Medicine,  Law,  Dentistry,  Pharmacy,  and 
Commerce  and  Finance,  and  the  Summer  School.  The  total 
registration  for  the  year  (1922)  is  1,945.  The  educational 
plant  has  grown  from  the  one  building  in  1878  to  fifteen 
now  used  in  carrying  on  the  work  of  education.  It  draws 
its  students  from  twenty-eight  States  and  has  its  graduates 
in  business  and  professional  life  in  all  important  parts  of 
this  western  country. 

References: 

M.  P.  Dowling,  S.  J.  “Creighton  University  Reminiscences”; 
Omaha,  1903. 

W.  F.  Rigge,  S.  J.,  “Graphic  History  of  Creighton  University”; 
Omaha,  1903. 


i 


[300] 


SAINT  LOUIS  UNIVERSITY 


Reverend  Gilbert  J.  Garraghan,  S.  J. 

ST.  LOUIS,  Missouri,  present-day  wonderful  outgrowth 
of  Pierre  Laclede’s  trading-post  of  1764,  lies  at  no 
great  distance  from  the  geographical  center  of  the 
United  States.  The  friends  of  the  metropolis  believe  they 
have  fitted  it  with  a  description  of  unimpeachable  validity 
when  they  call  it  “the  city  surrounded  by  the  United 
States.”  And  indeed  a  glance  at  the  map  does  reveal  the 
curious  fact  that  exactly  two  States  lie  north  of  Missouri 
and  two  South,  while  east  and  west  the  same  number  of 
States,  five,  separate  Missouri  in  either  direction  from  the 
sea.  Enjoying,  then,  a  capital  position  of  advantage  at 
the  nation’s  territorial  core,  St.  Louis  has  risen  to  the 
opportunities  of  growth  and  expansion  of  whatever  kind 
that  came  within  its  reach.  It  is  the  largest  center  of 
population  in  the  Mississippi  Valley,  that  vast  inland  em¬ 
pire  flanked  by  the  heights  of  the  Alleghanies  and  the 
Rockies  and  teeming  with  unimagined  riches  of  Nature’s 
own  making;  it  is  the  greatest  industrial,  commercial  and 
trade-distributing  center  in  the  same  region ;  and  its  prom¬ 
ise  of  still  further  development  in  the  future  is  on  a  level 
with  its  record  of  past  achievement.  Historically,  it  has 
played  a  leading  role  in  all  the  great  national  political, 
social  and  economic  issues  that  have  been  fought  out  on 
the  always  tremendously  significant  stage  of  the  Middle 
West.  Educationally,  its  reputation  is  nation-wide  for  the 
persistent  and  highly  successful  exertions  it  has  made  and 
continues  to  make  to  bring  the  boon  of  intellectual  culture 
within  easy  reach  of  its  citizens. 

To  have  been  the  pioneer  school  of  learning  in  St.  Louis 
and  the  immense  sweep  of  territory  of  which  it  is  the 

[301] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


natural  focus  of  influence,  to  have  grown  with  the  growth 
of  the  city  to  the  present-day  status  of  a  great  outstanding 
and  many-sided  dispensary  of  education  in  all  its  principal 
departments,  is  a  history  in  which  any  institution  might 
take  legitimate  pride ;  and  this  is  the  history  of  Saint  Louis 
University.  It  is  the  oldest  institution  with  a  university 
charter  west  of  the  Mississippi;  and  it  was  the  first  to 
introduce  into  that  same  region  professional  training  in 
divinity,  medicine,  law  and  commerce  and  finance.  A 
century  of  steady,  uninterrupted  educational  service  of 
acknowledged  efficiency  is  the  contribution  it  has  made 
to  the  social  and  economic  upbuilding  of  the  Mississippi 
Valley. 

The  Right  Reverend  Louis  William  Valentine  Du 
Bourg,  Bishop  of  Louisiana  and  the  Floridas,  has  been 
acclaimed  as  the  founder  of  Saint  Louis  University.  Elo¬ 
quent  of  speech,  distinguished  of  manner,  equipped  with 
the  ripest  intellectual  culture,  this  remarkable  son  of  Saint 
Sulpice  has  left  an  indelible  impress  on  the  beginnings 
of  Catholicism  in  the  West.  With  a  woman's  intuition, 
Mother  Seton,  his  spiritual  daughter,  touched  him  off  ad¬ 
mirably  in  a  single  sentence :  “The  Reverend  Mr.  Du  Bourg 
— all  liberality  and  schemes  from  a  long  habit  of  expend¬ 
ing."  And  indeed  he  was  a  most  persistent  weaver  of 
schemes  and  dreamer  of  dreams  for  the  extension  of 
Christ’s  kingdom  on  earth,  often  clinging  to  his  dreams 
with  naive  disregard  of  the  gulf  that  lay  between  them 
and  the  realities.  And  yet,  something  of  the  poet’s  wis¬ 
dom,  it  seems,  found  verification  in  the  prelate’s  career: 

“The  dreamer  lives  forever, 

And  the  toiler  dies  in  a  day.” 

Among  Bishop  Du  Bourg’s  dreams  was  a  Catholic 
college  in  St.  Louis,  where  he  took  up  his  residence  in  the 
January  of  1818.  Already  in  October  of  that  year  he  had 
opened  “an  academy  for  young  gentlemen’’  at  Market  and 
Third  Streets  in  a  two-story  house  belonging  to  a  Madame 

[302] 


SAINT  LOUIS  UNIVERSITY 


Alvarez.  The  Reverend  Francois  Niel,  curate  of  the  Cathe¬ 
dral,  headed  the  academy  as  president,  the  Cathedral 
clergy  constituting  the  first  staff  of  teachers.  The  venture 
succeeded  and  in  1820  the  academy,  transformed  into  Saint 
Louis  College,  was  housed  in  a  new  building  erected  for 
it  on  the  west  side  of  Second  Street  between  Walnut  and 
Market  Streets,  immediately  adjoining  the  Cathedral  on 
the  south.  But  the  college  gradually  dwindled  from  its 
first  estate  of  prosperity.  With  ever  increasing  minis¬ 
terial  burdens  to  carry,  the  Cathedral  clergy  could  not  be 
expected  to  score  a  permanent  educational  success.  The 
work  of  the  first  Saint  Louis  College  was  to  be  continued 
by  the  Jesuits.  As  early  as  June  24,  1824,  Bishop  Du 
Bourg  wrote  to  France  concerning  those  of  Missouri : 
“They  will  take  over  the  College  of  Saint  Louis,  which  is 
the  means  to  assure  its  stability.” 

The  Society  of  Jesus  was  no  stranger  in  St.  Louis. 
James  Marquette,  missioner-explorer  of  the  Society,  and 
his  associate,  Louis  Joliet,  were  the  first  white  men  known 
to  have  passed  by  the  limestone  bluff  on  which  St.  Louis 
was  to  rise  in  later  years ;  the  first  priests  to  exercise  their 
sacred  calling  on  the  site  of  the  future  metropolis  were  the 
Jesuit  missionaries  resident  in  the  Franco-Indian  village 
planted  at  the  mouth  of  the  River  Des  Peres ;  and  a  Jesuit, 
Louis  Sebastian  Meurin,  was  the  first  clergyman  to  min¬ 
ister  to  the  spiritual  needs  of  the  little  trading-post  which 
Pierre  Laclede  and  Auguste  Chouteau  had  set  up  on  the 
western  bank  of  the  mid-Mississippi. 

Efforts  on  the  part  of  Bishop  Du  Bourg  dating  as  far 
back  as  1816  to  introduce  the  Society  into  his  diocese  were 
at  length  brought  to  a  successful  issue  when  on  the  after¬ 
noon  of  May  31,  1823,  Father  Charles  Van  Quickenborne 
and  a  party  of  eleven  Jesuits,  nearly  all  of  Belgian  birth, 
crossed  the  Mississippi  and  entered  St.  Louis  for  the  first 
time.  The  circumstances  that  determined  and  accompanied 
this  coming  of  the  Society  of  Jesus  to  what  was  then  the 

[303] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


last  considerable  outpost  of  the  American  frontier  were 
replete  with  color  and  dramatic  interest.  There  was  the 
financial  distress  of  the  Whitemarsh  novitiate  in  Maryland, 
which  saw  itself  compelled  to  close  its  doors;  the  appear¬ 
ance  on  the  scene  of  Bishop  Du  Bourg;  the  daring  proposal 
that  the  entire  personnel  of  the  novitiate  be  transferred 
to  his  distant  diocese;  the  acceptance  of  the  plan  to  the 
satisfaction  of  all  concerned,  the  prelate,  the  Jesuit  author¬ 
ities  of  Maryland  and  the  Whitemarsh  inmates;  the  par¬ 
ticipation  in  the  affair  by  the  United  States  Government 
in  the  persons  of  President  James  Monroe  and  Secretary  of 
War  John  C.  Calhoun,  who  at  the  Bishop's  petition  engaged 
to  furnish  support  for  a  few  Indian  missionaries,  prefer¬ 
ably  Jesuits;  and  finally,  the  long  overland  and  by-river 
journey  of  the  Jesuit  immigrant  party  from  Maryland  to 
Missouri  with  its  wealth  of  incident  on  the  way. 

Setting  their  faces  to  the  West,  Van  Quickenborne 
and  his  men  looked  forward  to  the  conversion  of  the  Indians 
as  the  chief  object  of  their  apostolic  venture;  but  by  all 
it  was  taken  quite  for  granted  that  in  no  long  time  they 
would  enter  into  the  field  of  Christian  education.  In  a 
letter  dated  May  24,  1823,  exactly  one  week  before  their 
arrival  in  St.  Louis,  Father  Rosati,  the  future  Bishop  of 
St.  Louis,  wrote  of  the  little  band  of  Jesuits,  who  were  just 
then  toiling  along  the  muddy  roads  of  Southern  Illinois: 
“We  are  expecting  them  every  day.  The  colony  will  be 
a  nursery  of  missionaries  for  the  Indians  and  perhaps  in 
the  course  of  time  a  means  of  procuring  for  the  youth  of 
these  parts  a  solid  and  Christian  education."  Six  years 
later  the  hopes  entertained  by  the  pious  Lazarist  were 
realized. 

If  Bishop  Du  Bourg  may  be  reputed  the  founder  of 
Saint  Louis  University  inasmuch  as  he  established  the 
first  Saint  Louis  College,  of  which  the  second  was  the  lineal 
descendant  and  heir-at-law,  Father  Van  Quickenborne  must 
be  acclaimed  co-founder  with  the  prelate  of  the  same  Uni- 

[304  ] 


SAINT  LOUIS  UNIVERSITY 


versity.  The  new  Saint  Louis  College,  which  this  sturdy 
Belgian  Jesuit  established  in  1829,  stood  in  a  plot  of 
ground  on  the  north  side  of  Washington  Avenue  at  Ninth 
Street,  which  had  been  conveyed  to  Bishop  Du  Bourg  by 
Jeremiah  Connor  as  a  site  for  a  Catholic  college.  It  was 
this  same  public-spirited  Catholic  citizen  of  St.  Louis  who 
laid  out  through  his  forty-arpent  strip  in  the  Common 
Fields,  and  dedicated  to  public  use,  an  eighty-foot  street, 
Washington  Avenue,  the  premier  business  thoroughfare 
of  St.  Louis  today. 

Pending  the  erection  of  Father  Van  Quickenborne’s 
new  college  of  brick,  students  were  received  for  the  session 
1828-1829  at  Florissant  on  the  outskirts  of  St.  Louis,  where 
the  Jesuits  had  occupied  since  1823  a  property  donated  to 
them  by  Bishop  Du  Bourg.  Here  the  first  student  to  reg¬ 
ister  was  Charles  Pierre  Chouteau,  grandson  of  Madame 
Therese  Bourgeois  Chouteau,  the  “Mother  of  Saint  Louis.” 
On  November  7,  1829,  classes  were  opened  in  the  new  Saint 
Louis  College.  At  the  head  of  the  institution  as  president 
was  Father  Peter  Verhaegen,  while  on  the  staff  of  in¬ 
structors  was  the  future  Indian  missionary  of  international 
repute,  Father  Peter  De  Smet,  both  members  of  the  pioneer 
band  of  1823.  President  Verhaegen  was  at  once  a  ripe 
scholar  and  a  man  of  affairs  and  under  him  the  nascent 
institution  rose  steadily  in  academic  efficiency  and  public 
favor.  In  1832  a  university  charter  was  applied  for  and 
obtained  from  the  State  Legislature,  which  was  signed  by 
the  Governor  on  December  28  of  that  year.  Saint  Louis 
College  having  thus  been  transformed  into  Saint  Louis 
University,  steps  were  soon  taken  for  the  organization  of 
post-graduate  faculties.  In  1834  a  faculty  of  Divinity  was 
in  full  operation,  classes  being  held  in  the  Arts  Building 
on  Washington  Avenue.  Later  (1858)  this  department 
was  housed  in  specially  erected  quarters  on  a  property 
known  as  the  College  Farm  belonging  to  the  University 
and  situated  a  few  miles  beyond  what  then  were  the  north- 

[  305  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ern  limits  of  the  city.  To  this  pioneer  School  of  Divinity 
of  Saint  Louis  University  fell  the  distinction  of  counting 
among  its  students  a  future  general  of  the  Society  of  Jesus, 
the  Very  Reverend  Anthony  Anderledy. 

The  faculty  of  Medicine  was  organized  in  1836,  but 
did  not  achieve  any  large  measure  of  success  until  the 
erection  in  1842  of  a  special  building  for  this  department 
on  Washington  Avenue  west  of  Tenth  Street.  Names  of 
national  celebrity  in  the  medical  science  of  the  day  were 
to  be  found  listed  on  the  teaching  staff  of  this  pioneer 
medical  school  of  the  West,  among  them  those  of  Dr. 
William  Beaumont,  famous  for  his  studies  of  digestive 
processes,  for  whom  Beaumont  Medical  College  in  St.  Louis 
was  subsequently  to  be  named;  Dr.  William  Brainard,  dis¬ 
tinguished  author  and  surgeon  and  founder  of  Rush  Med¬ 
ical  College,  Chicago;  Dr.  Charles  A.  Pope,  one-time  pres¬ 
ident  of  the  American  Medical  Association,  and  Dr.  Moses 
A.  Linton,  founder  in  1842  of  the  St.  Louis  Medical  and 
Surgical  Journal ,  of  which  it  has  been  said  that  “as  an 
ally  in  the  progress  of  civilization  in  the  Mississippi  region 
its  services  cannot  be  measured.’'  Moreover,  the  board 
of  trustees  of  the  Medical  School  of  Saint  Louis  University 
in  the  forties  included  names  of  the  first  significance  in 
the  civic  life  of  St.  Louis,  among  them  those  of  Colonel 
John  O’Fallon,  capitalist  and  philanthropist;  the  Reverend 
William  S.  Eliot,  afterwards  founder  of  Washington  Uni¬ 
versity  of  St.  Louis,  and  James  H.  Lucas,  multi-millionaire 
and  banker. 

In  1850  a  new  building  to  house  the  Medical  School 
was  erected  through  the  munificence  of  Colonel  John  O’Fal¬ 
lon  at  Seventh  and  Myrtle  Streets.  Built  at  a  cost  of 
$80,000,  with  equipment  representing  an  outlay  of  at  least 
$30,000  more,  it  was  one  of  the  architectural  glories  of 
St.  Louis.  To  Doctor  Charles  A.  Pope,  son-in-law  of 
Colonel  O’Fallon  and  dean  of  the  faculty  of  Medicine,  was 
largely  due  the  success  of  the  Saint  Louis  University  Med- 

[306] 


SAINT  LOUIS  UNIVERSITY 


ical  School  at  this  stage  of  its  career,  so  that  the  institu¬ 
tion  became  popularly  known  as  “Doctor  Pope’s  College.” 
His  son,  the  Reverend  John  O’Fallon  Pope,  of  the  Society 
of  Jesus,  was  for  years  the  efficient  head  of  the  Jesuit 
residence  at  the  University  of  Oxford  known  as  “Pope’s 
Hall.”  The  Know-Nothing  agitation  of  the  early  fifties 
resulted  in  the  loss  to  Saint  Louis  University  of  this  highly 
prosperous  Medical  School,  which  was  thereupon  conducted 
under  a  distinct  charter  as  Saint  Louis  Medical  College. 

The  Law  Department  of  Saint  Louis  University  began 
its  first  session  in  1843  in  one  of  the  buildings  of  the  Wash¬ 
ington  Avenue  group;  and  it  held  its  last  session  in  1847. 
It  was  organized  and  carried  successfully  through  its  brief 
career  by  Judge  Richard  Aylett  Buckner,  of  Kentucky,  who 
brought  to  his  work  professional  attainments  of  a  high 
order,  as  also  a  reputation  for  oratory  and  statesmanship 
on  the  floor  of  Congress,  which  did  much  to  enhance  the 
prestige  of  the  new  school.  Judge  Buckner  died  in  1847 
and  the  Law  School  then  ended  its  career. 

Thus,  within  a  brief  period  Saint  Louis  University 
saw  itself  equipped  with  the  four  historic  faculties  of  Arts 
and  Sciences,  Divinity,  Medicine  and  Law.  With  the  pass¬ 
ing  of  the  Law7  School  in  1847,  the  Medical  School  in  1855 
and  the  School  of  Divinity  in  1860,  the  University’s  field 
of  educational  endeavor  receded  within  the  limits  of  the 
undergraduate  instruction  of  the  Arts  Department,  where 
it  remained  until  the  reorganization  of  the  professional 
schools  at  a  later  period.  During  the  interval,  however, 
it  remained  unimpaired  in  its  chief  branch  of  educational 
service.  Staffed  with  Jesuit  professors  and  conducted  ac¬ 
cording  to  Jesuit  methods  of  instruction,  the  Arts  Depart¬ 
ment  has  been  at  every  period  the  dynamic  center  of  the 
University.  In  boarding  school  days  it  was  a  potent  edu¬ 
cational  influence  throughout  the  entire  Mississippi  Valley. 
In  1838  half  of  the  intern  students  registered  were  from 
Louisiana  alone,  the  greater  part  of  the  student  body  con- 

[307] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


tinuing  to  come  from  the  South  until  the  Civil  War,  which 
gave  the  death-blow  to  Southern  patronage  of  the  institu¬ 
tion  on  any  large  scale.  In  1881  boarders  ceased  to  be 
received,  the  classes  being  thereafter  conducted  for  day 
students  only.  In  1888  the  buildings  on  Washington  Ave¬ 
nue  were  vacated  and  the  faculty  and  students  of  the  Arts 
Department  began  to  occupy  a  new  edifice  of  distinguished 
Gothic  construction  erected  at  Grand  and  Lindell  Avenues 
on  property  acquired  as  far  back  as  1869. 

In  appraising  the  educational  influence  of  Saint  Louis 
University,  account  must  be  taken  of  the  circumstance  that 
it  has  been  since  the  middle  of  the  thirties  and  remains 
today  the  administrative  headquarters  of  the  Jesuit  Prov¬ 
ince  of  the  Middle  West.  The  numerous  academies,  col¬ 
leges  and  universities  that  have  been  set  up  in  various 
localities  by  the  Jesuits  of  this  jurisdiction  may  be  con¬ 
sidered  in  a  legitimate  sense  to  be  outgrowths  of  Saint 
Louis  University.  The  pioneer  faculties  of  these  institu¬ 
tions  were  in  many  cases  recruited  from  the  University, 
while  from  the  same  center  have  been  and  continue  to  be 
regulated  the  uniform  courses  of  secondary  and  collegiate 
instruction  that  obtain  in  all.  The  institutions  that  thus 
claim  a  common  parentage  in  Saint  Louis  University  are: 
Saint  Xavier  College,  Cincinnati,  Ohio;  Saint  Mary’s  Col¬ 
lege,  St.  Marys,  Kansas;  Loyola  University,  Chicago; 
Creighton  University,  Omaha,  Nebraska;  University  of 
Detroit;  Marquette  University,  Milwaukee,  Wisconsin;  and 
Rockhurst  College,  Kansas  City,  Missouri.  To  the  group 
may  be  added  the  institutions  attached  in  recent  years  to 
the  jurisdiction  of  the  Saint  Louis  Jesuits,  namely:  Cam¬ 
pion  College,  Prairie  du  Chien,  Wisconsin;  Saint  Ignatius 
College,  Cleveland,  Ohio;  Saint  John’s  College,  Toledo, 
Ohio;  and  Regis  College,  Denver,  Colorado. 

With  the  movement  for  the  restoration  of  the  pro¬ 
fessional  schools,  begun  and  carried  through  during  the 
period  1889-1910,  the  University  entered  on  the  most  pros- 

[308] 


SAINT  LOUIS  UNIVERSITY 


perous  phase  of  development  it  has  ever  known.  In  1889 
was  established  a  Graduate  School  of  Philosophy  and  Sci¬ 
ence;  in  1899,  the  School  of  Divinity  was  reopened;  in 
1908  Medicine  and  in  1908  Law  and  Dentistry  were  intro¬ 
duced.  In  1910  a  School  of  Commerce  and  Finance,  the 
first  institution  of  its  kind  in  the  West,  was  set  on  foot. 
The  reestablishment  of  the  faculty  of  Medicine  was  espe¬ 
cially  a  turning  point  in  the  University’s  history.  No 
other  event  gave  a  more  pronounced  impetus  to  the  stead¬ 
ily  progressive  and  expansive  movement  on  which  the  Uni¬ 
versity  has  been  carried  in  recent  years.  In  1901  the 
Beaumont  Medical  College,  named  for  a  distinguished  pro¬ 
fessor  of  the  first  Saint  Louis  University  Medical  School, 
was  merged  with  the  Marion-Sims  Medical  College.  In 
1903  the  united  schools  were  taken  over  by  Saint  Louis 
University,  a  step  due  above  everything  else  to  the  enlight¬ 
ened  initiative  of  its  president,  Reverend  William  Banks 
Rogers.  Measures  were  promptly  taken  to  place  medical 
instruction  in  the  new  school  on  a  University  basis  in 
regard  to  courses,  number  of  full-time  professors  and  other 
requirements.  As  a  consequence,  the  Medical  Departments 
of  Saint  Louis  University  soon  took  rank  with  the  best 
schools  of  its  type  in  the  country.  In  particular,  the  suc¬ 
cess  of  its  graduates  before  State  Medical  Boards  has  been 
phenomenal. 

Similar  success  has  attended  the  operation  of  the  Law 
School  since  its  restoration  in  1908.  It  conducts  both  day 
and  night  classes,  maintains  a  thoroughly  efficient  corps 
of  instructors  and  finds  an  encouraging  testimonial  to  its 
efforts  to  promote  the  best  legal  education  in  the  extraor¬ 
dinary  success  which  its  graduates  me’et  with  in  various 
State  bar  examinations  throughout  the  country.  The 
School  of  Commerce  and  Finance  (1910),  the  first  insti¬ 
tution  in  the  West  to  offer  high-grade  and  systematic  in¬ 
struction  at  the  hands  of  experts  in  the  theory  and  tech¬ 
nique  of  modern  business  and  financial  methods,  has  at- 

[309] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


tracted  widespread  attention  among  men  of  affairs  in 
St.  Louis  and  beyond  for  the  obvious  results  it  has  obtained 
in  its  own  special  field  of  educational  endeavor.  That  the 
United  States  Veterans  Bureau  entrusted  to  the  School  of 
Commerce  and  Finance  during  the  period  1920-22  the  edu¬ 
cation  of  some  400  ex-service  men  in  accounting  and  other 
advanced  courses  is  adequate  indication  of  the  credit  which 
the  school  enjoys  for  thorough-going  and  efficient  work. 

Thus,  Saint  Louis  University,  after  a  period  of  sus¬ 
pension  of  its  professional  schools,  was  once  more  equipped 
with  the  historic  faculties,  Arts  and  Sciences,  Divinity, 
Medicine  and  Law.  It  was  in  the  full  flush  of  its  renewed 
vigor,  under  the  able  presidency  of  the  Reverend  B.  J. 
Otting,  S.  J.,  when  the  fury  of  the  World  War  broke  over 
its  path.  A  period  in  the  history  of  the  institution  super¬ 
vened  to  which  its  alumni  and  other  friends  and  well- 
wishers  may  ever  look  back  with  feelings  of  solemn  pride. 
The  huge  service-flag  that  floated  over  the  University  en¬ 
trance  during  those  epoch-making  days  displayed  over  3000 
stars,  of  which  forty  were  of  gold.  Eighteen  Jesuit  priests 
who  had  passed  through  the  Divinity  School  sought  and 
obtained  chaplaincies  in  the  Army,  while  a  host  of  lay- 
members  of  the  various  faculties  donned  officers'  uniforms. 

Saint  Louis  University  has  done  and  is  still  doing  its 
work  with  practically  no  money  endowment  of  any  kind. 
For  its  maintenance  it  depends  largely  on  the  modest  tui¬ 
tion  fees  asked  from  the  students.  Moreover,  the  Jesuit 
members  of  the  various  faculties  furnish  their  teaching 
services  gratis.  Under  the  Reverend  William  F.  Robison, 
S.  J.,  twenty-second  president  of  the  University,  a  move¬ 
ment  to  secure  an  endowment-fund  of  $3,000,000  was  be¬ 
gun  and  carried  forward  with  gratifying  results.  Ill  health 
having  made  it  necessary  for  President  Robison  to  with¬ 
draw  temporarily  from  the  active  management  of  the  Uni¬ 
versity,  the  important  business  of  providing  more  adequate 
quarters  for  the  various  departments  has  been  taken  in 

[310] 


SAINT  LOUIS  UNIVERSITY 


hand  by  the  acting  president,  the  Reverend  Michael  J. 
O'Connor,  S.  J.  Already  a  notable  structure  has  been 
added  to  the  Medical  group,  while  new  buildings  of  the 
finest  modern  construction  for  the  Law,  Dental  and  High 
School  Departments  are  either  being  planned  or  are  actu¬ 
ally  under  way. 

The  University  has  at  present  (1922)  a  registration 
of  3083  students,  including  the  preparatory  department 
and  extension  courses.  This  large  attendance  has  been 
drawn  from  forty- two  States  of  the  Union  and  twenty- 
three  foreign  countries.  In  the  latter  group,  Canada  leads 
with  ten  students,  the  Philippines  follow  with  seven  rep¬ 
resentatives,  while  Russia,  Porto  Rico,  China  and  Spain 
divide  third  honors  with  three  students  each.  Most  of  the 
Central  and  South  American  States  are  represented,  as  are 
also  Ireland,  Palestine,  Japan,  Czecho-Slovakia,  Germany, 
Italy,  Belgium  and  France.  Among  the  States,  Missouri 
leads  with  1273  students,  Illinois  holds  second  place  with 
286,  while  the  next  six  States  in  the  order  of  their  repre¬ 
sentation  are  Ohio,  107;  Iowa,  95;  Kansas,  64;  Wisconsin, 
38,  and  California,  31.  Connecticut  sends  4  students,  New 
Hampshire  3  and  Pennsylvania  7. 

To  sum  up,  Saint  Louis  University  has  grown  from 
rude  pioneer  beginnings  to  the  stature  of  an  elaborately 
organized  and  many-sided  centre  of  instruction  in  the  arts 
and  sciences,  rich  in  traditions  of  past  service  to  the  people 
of  the  Mississippi  Valley  and  bright  with  the  promise  of 
an  ever-enlarging  sphere  of  usefulness  in  the  future.  It 
has  touched  the  civic  life  of  St.  Louis  at  a  hundred  points, 
shaped  the  destinies  of  thousands  of  its  citizens  and,  all 
in  all,  has  been  an  agency  of  the  first  order  in  the  making 
of  the  great  metropolis  of  the  Southwest.  But  no  single 
city  has  circumscribed  the  reach  of  the  University's  influ¬ 
ence.  The  entire  Valley  of  the  Mississippi,  but  other  sec¬ 
tions  of  the  Union,  also,  and  even  foreign  lands,  have  been 
brought  within  range  of  its  varied  beneficence.  In  a  word, 

[311] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Saint  Louis  University  has  sent  forth  from  its  halls  a  host 
of  clergymen,  physicians,  lawyers,  trained  business  men 
and  other  types  of  citizens  who  in  the  most  diverse  locali¬ 
ties  have  devoted  themselves  to  the  best  interests  of  human¬ 
ity,  in  a  spirit  of  consecration,  the  inspiration  of  which 
they  caught  from  the  high-minded  and  unselfish  educational 
service  of  their  alma  mater. 


[312] 


SAINT  VINCENT’S  COLLEGE  AND  ECCLESIASTICAL 

SEMINARY 


Reverend  Gerard  Bridge,  0.  S.  B. 

THE  heritage  of  Christian  Faith,  transmitted  to  the 
present  generation  through  centuries  of  persecu¬ 
tion,  becomes  all  the  dearer  to  its  possessors  when 
they  have  an  intelligent  reason  for  their  belief.  The  work 
of  transmitting  this  Faith  and  of  giving  men  a  true  knowl¬ 
edge  and  understanding  of  it  is  the  fundamental  reason 
for  establishing  schools  of  primary  and  secondary  grades. 
The  Fathers  of  the  Baltimore  Council  acted  wisely  when 
they  directed  that  parish  schools  should  be  maintained  in 
connection  with  churches,  so  that  instruction  in  the  rudi¬ 
ments  of  the  Faith  might  go  hand  in  hand  with  the  learn¬ 
ing  of  the  first  principles  of  secular  knowledge  and  be 
under  the  direct  supervision  of  the  pastor  of  souls.  In 
order  to  prepare  a  clergy  large  enough  to  care  for  the 
spiritual  needs  of  a  growing  population  and  learned  enough 
to  combat  successfully  the  enemies  of  religion,  colleges  and 
seminaries  became  a  necessity.  The  training  of  young 
men  for  the  ecclesiastical  state,  both  in  America  and  in 
Europe,  has  been  largely  in  the  hands  of  the  religious 
orders,  for  the  obvious  reason  that  secular  priests  actively 
employed  in  the  care  of  souls  have  neither  the  time  nor 
inclination  to  devote  their  energies  to  teaching.  Further¬ 
more,  up  to  the  present  at  least,  the  demands  on  the  secular 
clergy  to  carry  on  the  work  of  established  parishes  and 
found  missions  in  outlying  districts  were  insistent  and  ever 
on  the  increase.  The  purpose  of  founding  Saint  Vincent’s 
Monastery,  Beatty,  Pennsylvania,  with  college  and  semi¬ 
nary  attached,  is  set  forth  in  the  letter  of  the  Right  Rev¬ 
erend  Michael  O’Connor,  D.  D.,  Bishop  of  Pittsburgh,  when 
he  wrote: 


[313] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


As  the  Reverend  Boniface  Wimmer  of  the  Order  of  Saint 
Benedict,  from  the  monastery  of  Metten,  Bavaria,  came  into 
this  country  fortified  with  the  proper  authority  to  found  a 
monastery  of  the  Order  of  Saint  Benedict,  in  which  also  boys, 
especially  those  of  German  parentage,  might  be  educated  for 
the  ecclesiastical  state,  and,  as  he  has  asked  our  permission 
to  found  this  monastery  in  our  diocese,  we,  benignly  granting 
his  request,  have  given  him  permission  to  erect  this  monas¬ 
tery,  and  we  have  designated  the  place  near  Saint  Vincent 
Church  in  Westmoreland  County,  in  which  he  may  canonically 
establish  the  above-named  monastery. 

Every  institution  that  has  a  fixed  purpose  and  that  fills 
a  definite  need  is  bound  by  the  very  nature  of  things  to 
grow  and  prosper.  If  we  examine  the  authentic  writings 
of  the  founder  of  this  monastery,  we  shall  find  that  he  had 
a  specific  purpose  in  establishing  it  and  that  the  conditions 
of  the  times  and  of  the  locality  in  which  it  is  situated  called 
for  such  an  institution.  In  making  the  suggestion  that  a 
Benedictine  monastery  be  established  in  North  America,  the 
Reverend  Boniface  Wimmer  clearly  foresaw  the  necessity 
of  a  school  that  would  take  care  of  the  German  immigrants 
with  their  many  social  and  economic  limitations.  In  an 
open  letter  to  the  Augsburger  Postzeitung,  under  date  of 
November  8,  1845,  he  wrote: 

The  German  colonists,  in  need  of  religious  instruction, 
live  many  miles  away  from  the  nearest  German-speaking 
priest,  etc.  From  the  very  beginning  a  monastery  (such  as 
I  have  been  speaking  of)  would  be  of  great  advantage  to  the 
German  settlers  living  in  the  vicinity.  ...  In  such  a  Bene¬ 
dictine  monastery  the  young  boys  could  not  only  attend  school, 
but  also  do  light  work  on  the  farm  or  in  the  shops.  If  their 
talents  and  disposition  did  not  incline  them  to  the  holy  priest¬ 
hood,  they  could  become  at  least  good  Catholics  and  good 
citizens.  In  the  course  of  time,  when  a  larger  number  of 
children  attended  the  school,  a  good  Latin  course  could  be 
commenced.  As  the  monks  would  get  their  support  from  the 
farm  and  the  missions,  they  would  not  be  dependent  upon 
the  tuition  fee  of  the  students.  They  could,  therefore,  devote 
their  energies  to  the  education  of  the  poorer  classes  who 
would  be  able  to  pay  little  or  nothing  for  their  schooling. 

And  since  these  would  come  into  daily  contact  with  the  mem¬ 
bers  of  the  community,  it  is  scarcely  possible  that  some  of 
them  would  not  develop  a  desire  of  becoming  priests  and 
perhaps  religious. 


[314] 


SAINT  VINCENT’S  COLLEGE 


Father  Boniface  with  his  four  ecclesiastical  students 
and  thirteen  lay-Brother  candidates  went  to  Beatty  on  Octo¬ 
ber  18,  1846.  From  the  beginning  he  gave  instruction  to 
the  prospective  members  of  the  community  and  to  some 
poor  boys  from  the  neighborhood.  The  formal  opening  of 
the  college  took  place  in  the  Autumn  of  1849,  when  the 
Reverend  Thaddeus  Brunner  was  placed  in  charge  with  an 
enrollment  of  thirteen  boys.  During  the  first  few  years, 
the  number  of  students  was  small  and  these  proved  to  be 
an  expense  rather  than  a  source  of  profit.  But  as  time 
wore  on  conditions  changed,  and  within  eight  years  the 
enrollment  increased  to  the  hundred  mark.  It  was  then 
no  longer  a  question  of  securing  students,  but  of  accom¬ 
modating  those  who  applied  for  admission.  New  buildings 
had  to  be  erected;  more  help  was  needed  in  the  classroom, 
in  the  kitchen  and  on  the  farm.  Writing  to  the  Louis  Mis¬ 
sion  Society  in  1856,  Father  Boniface  summarized  the  diffi¬ 
culties  with  which  he  had  to  contend  in  the  following  words : 
“The  school  is  a  source  of  expense  to  us,  for  the  monastery 
must  not  only  furnish  the  table,  but  also  supply  books  and 
clothing.  We  have  at  present  a  total  of  100  students,  from 
whom  we  receive  in  cash  only  $800,  an  average  of  eight 
dollars  per  student,  while  it  costs  us  at  least  fifty  dollars 
per  student  to  maintain  them.” 

True  to  the  ideal  of  caring  for  poor  students,  the  rates 
for  board  and  tuition  were  always  such  as  could  be  met  by 
men  of  moderate  means.  In  the  first  printed  catalogue, 
which  appeared  in  1859-60,  the  tuition  fee  was  twelve  dol¬ 
lars  per  month,  or  $120  a  year.  The  first  advance  was 
made  in  1864-65,  when  the  rates  were  raised  to  $180  per 
year.  The  next  advance  was  twenty  years  later,  in  1886, 
to  $200.  In  1903  and  in  1909  there  was  an  increase  of 
twenty  dollars  and  thirty  dollars  respectively.  In  1917  and 
again  in  1919  there  was  a  raise  of  fifty  dollars,  making  the 
present  rates  $350  a  year. 

These  were  the  catalogue  figures  for  board  and  tuition, 

[315] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


and  from  the  regular  charges  exceptions  were  frequently 
made  in  favor  of  poor  persons.  It  will  never  be  known 
how  many  received  their  education  on  terms  much  less  than 
the  regular  rates  or  their  training  without  paying  any 
remuneration.  But  there  was  a  remuneration,  and  one  far 
above  that  which  is  measured  in  dollars  and  cents.  It  was 
the  consciousness  of  having  helped  materially  in  the  spread¬ 
ing  of  God's  Kingdom,  in  the  diffusing  of  true  Christian 
education  and  in  sending  out  into  the  world  a  large  number 
of  men  imbued  with  true  Christian  principles.  This  liber¬ 
ality  on  the  part  of  the  Benedictine  fathers  instilled  grate¬ 
ful  and  generous  sentiments  in  the  hearts  of  those  who 
had  been  benefited,  and  they  in  their  turn  sent  to  the  insti¬ 
tution  worthy  candidates  for  the  priesthood  as  well  as  stu¬ 
dents  seeking  a  professional  education.  This,  undoubtedly, 
accounts  in  part  for  the  increased  number  of  students  annu¬ 
ally.  In  1854  there  were  90  on  the  enrollment  list;  in 
1865,  180;  in  1870,  227;  in  1884,  350;  in  1914,  474,  and  in 
1921,  568. 

The  value  of  a  school  or  college  lies  not  so  much  in 
the  numerical  strength  of  its  enrollment  as  in  the  com¬ 
petency  of  its  teaching  staff  and  in  the  quality  of  scholar¬ 
ship  attained  by  the  students.  In  laying  the  foundations 
of  this  institution  fortunate  circumstances  conspired  to 
secure  men  of  ability  and  sterling  character  to  form  the 
nucleus  of  the  teaching  staff — men  highly  cultured  and 
thoroughly  instructed  in  the  various  branches  of  sacred 
and  profane  learning;  men  who  possessed  not  merely  hon¬ 
orary  titles,  but  also  the  power  to  impart  what  they 
had  learned.  While  all  the  professors  had  passed  through 
the  gymnasium  schools  of  Germany,  many  had  received 
the  additional  advantage  of  university  training,  and  they 
brought  with  them  the  methods  of  the  schools  of  their 
native  land.  To  these  men,  therefore,  and  to  their  suc¬ 
cessors  in  the  teaching  staff  of  the  college,  is  due  the  full 
measure  of  credit  for  whatever  success  this  institution  has 

[316] 


College  of  Mount  Saint  Vincent,  New  York  City 


SAINT  VINCENT'S  COLLEGE 


attained  in  the  arena  of  higher  education.  In  describing 
his  teaching  staff,  Father  Boniface  wrote  to  the  Louis  Mis¬ 
sion  Society:  “We  have  good  professors  in  Latin,  Greek, 
German,  English,  French  and  Italian.  Our  drawing  school 
is  not  surpassed  by  any  in  the  United  States,  and  in  paint¬ 
ing  it  is  the  equal  of  any  in  Bavaria."  These  words  were 
written  in  1856,  and  we  have  every  reason  to  believe  that 
the  high  standard  set  in  the  beginning  did  not  fall  below 
the  original  level,  for  in  1893,  when  the  World's  Columbian 
Exhibition  had  examined  and  passed  on  the  work  of  Cath¬ 
olic  colleges,  our  institution  received  diplomas  for  excellence 
in  Latin,  Greek,  Mathematics  and  Hebrew  and  for  excel¬ 
lence  in  Latin  and  English  Theses  in  Dogmatic  and  Moral 
Theology,  Holy  Scripture,  mental  philosophy  and  original 
essays  in  sixteen  languages. 

The  great  aim  in  Catholic  education  is  the  building  of 
character,  the  forming  of  good  habits.  A  man  is  educated 
not  merely  when  he  has  acquired  a  store  of  knowledge,  but 
when  his  mental  powers  have  been  developed  and  disciplined 
and  rendered  effective.  Youths  must  be  taught  to  walk 
the  path  of  moral  righteousness  from  the  time  that  they 
have  arrived  at  the  age  of  discernment,  and  they  must 
cultivate  assiduously  habits  of  correct  thinking  and  right 
living.  In  this  Benedictine  school,  founded  on  the  norm  of 
the  rule  of  Saint  Benedict,  such  principles  were  inculcated 
from  the  beginning.  All  the  students  were  placed  on  an 
equal  footing;  were  obliged  to  observe  the  same  rules  of 
order  and  discipline ;  to  rise  and  retire  at  a  seasonable  hour ; 
to  study  and  recreate  at  the  appointed  time;  to  attend  the 
same  religious  exercises  and  to  perform  the  same  religious 
duties.  The  good  example  of  those  who  were  faithful  in 
complying  with  the  rules  of  order  and  discipline  was  a 
constant  reminder  to  such  as  were  inclined  to  be  neglectful. 
And  when  the  students  realized  that  all  things  were  ordered 
by  the  ennobling  principles  of  religion ;  when  they  saw  that 
virtue  and  piety  and  diligence  were  rewarded,  and  that  vice 

[317] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


in  whatever  form  it  might  appear  was  punished ;  and  when 
they  beheld  the  example  of  the  monks  living  according  to 
these  principles,  the  effect  produced  on  their  young  lives 
was  such  as  to  give  promise  of  the  most  lasting  and  fruitful 
results. 

After  the  college  had  passed  through  a  period  of 
formation  and  had  achieved  an  enviable  name  in  the  field 
of  higher  education,  the  members  of  the  faculty  deemed 
it  desirable  to  obtain  the  formal  approval  of  the  State. 
Accordingly,  they  sent  a  petition  to  the  Legislature,  pray¬ 
ing  to  be  recognized  and  to  be  empowered  to  grant  academic 
degrees.  By  an  act  of  that  body  on  April  18,  1870,  the 
college  was  incorporated  and  empowered  to  “grant  and 
confer  such  degrees  in  arts  and  sciences  as  are  granted 
in  other  colleges  and  universities  in  the  United  States,  and 
to  grant  to  graduates  or  persons  on  whom  such  degrees  may 
be  conferred  diplomas  or  certificates  as  is  usual  in  colleges 
and  universities.”  From  that  time  to  June,  1921,  166 
received  the  degree  of  Bachelor  of  Arts;  sixty,  that  of 
Master  of  Arts;  ten,  Bachelor  of  Music;  four,  Master  of 
Music;  three,  Doctor  of  Music,  and  one  Master  of  Archi¬ 
tecture. 

To  the  classical  course,  which  had  existed  from  the 
beginning,  there  was  added,  in  1865,  a  three-year  commer¬ 
cial  course,  which  included  instruction  in  religion  as  well 
as  training  in  commercial  branches.  There  are  on  record 
the  names  of  over  400  youths  who  have  completed  this 
course  with  honor  and  received  the  college  diplomas,  while 
hundreds  of  others  received  that  training  in  mind  and  heart 
which  fitted  them  to  follow  successfully  various  avocations 
in  the  world.  In  1915  a  fourth  year  was  added  to  this 
course,  in  order  to  make  it  conform  to  those  of  other  high 
schools,  and  at  the  same  time  there  was  established  a  four- 
year  high  school  scientific  course,  designed  to  fit  young 
men  to  take  up  professional  work  in  the  universities.  Two 
years  later,  the  State  Board  of  Education  gave  its  formal 

[318] 


SAINT  VINCENT'S  COLLEGE 


approval  of  this  high  school  course  and  at  the  same  time 
announced  that  all  work  done  in  the  college  would  receive 
full  credit  from  the  State.  Just  before  the  close  of  1921, 
the  college  was  placed  on  the  list  of  recognized  schools  by 
the  Accrediting  Association  of  the  Middle  States  and  Mary¬ 
land.  While  we  are  fully  appreciative  of  the  action  taken 
by  the  State  Board  of  Education  and  by  the  Accrediting 
Association,  we  feel  that  there  is  just  cause  to  be  jubilant 
over  the  success  attained  by  our  alumni  in  the  various 
callings  of  life,  whether  in  Church  or  State,  in  civil,  political 
or  religious  life. 

We  have  seen  in  brief  what  the  institution  has  done 
in  the  way  of  giving  a  classical  and  high  school  training  to 
the  youths  entrusted  to  its  care.  It  now  remains  for  us 
to  show  what  was  done  to  give  candidates  for  the  priest¬ 
hood  a  knowledge  of  philosophy  and  theology  in  preparation 
for  the  sacred  ministry.  When  the  Holy  Father,  Pius  IX, 
raised  the  monastery  to  the  rank  of  an  abbey,  he  laid 
particular  stress  on  the  fact  that  there  should  be  attached 
to  the  institution  an  ecclesiastical  seminary  for  the  rearing 
of  a  secular  clergy.  Among  other  things  he  directed  as 
follows : 

We  desire  further  that  in  the  same  monastery  of  Saint 
Vincent  a  seminary  be  maintained  in  which  secular  clerics  be 
admitted,  providing  that  they  pay  their  expenses,  and  that 
the  Bishop  of  the  diocese,  as  the  representative  of  the  Holy 
See,  have  a  right  to  watch  over  the  education  and  the  morals 
of  these  clerics. 

The  nucleus  of  the  seminary  was  formed  on  October 
24,  1846,  when  the  four  ecclesiastical  students,  who  had 
come  with  Father  Boniface,  donned  the  Benedictine  habit 
and  continued  their  studies  for  the  priesthood.  In  the 
beginning  he  was  the  only  teacher,  but  in  the  following 
Summer  a  valued  assistant,  in  the  person  of  the  Reverend 
Peter  Lechner,  came  to  him.  Less  than  a  year  later  the 
faculty  was  augmented  by  the  Reverend  Thaddeus  Brunner 
and  the  Venerable  Adalbert  Pums. 

[319] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


In  order  to  fit  future  members  of  the  teaching  staff  for 
their  work  in  the  classroom,  those  students  who  showed  a 
particular  aptitude  for  higher  studies  were  selected  to  go 
to  other  seats  of  learning  both  in  this  country  and  in  for¬ 
eign  lands.  Among  institutions  attended  by  prospective 
members  of  the  faculty  we  may  mention  Georgetown  Uni¬ 
versity,  Washington,  District  of  Columbia;  the  Sapienza, 
Rome,  Italy,  and  the  University  of  Munich,  Bavaria.  On 
August  24,  1866,  Father  Boniface  wrote  to  Archbishop 
Gregory,  of  Munich,  as  follows: 

Since  intercourse  with  the  Holy  See  is  very  desirable,  I 
have  made  provisions  to  have  a  church  and  a  suitable  resi¬ 
dence  here  in  Rome  where  one  of  the  fathers  may  reside  and 
act  as  procurator.  It  is  my  intention  to  send  some  of  the 
younger  fathers  and  clerics  to  Rome,  so  that  under  his  direc¬ 
tion  they  may  attend  one  of  the  Roman  colleges,  and  by  this 
means  fit  themselves  for  the  position  of  professors  of  philos¬ 
ophy  and  theology. 

As  a  result  of  this  arrangement,  we  find  four  young 
members  of  the  community  on  their  way  to  the  Eternal 
City  in  the  following  September,  and  after  spending  four 
years  in  attending  the  Sapienza  they  were  awarded  the 
degrees  of  Doctorate  in  Philosophy  and  Theology.  In  the 
course  of  years  many  others  enjoyed  the  privilege  of  taking 
advanced  courses,  and  in  their  turn,  they  rendered  valuable 
assistance  in  the  ecclesiastical  seminary,  teaching  Philos¬ 
ophy,  Theology,  Canon  Law,  Sacred  Scripture  and  kindred 
branches. 

While  we  are  aware  of  the  fact  that  the  institution 
was  founded  for  the  purpose  of  providing  a  native  clergy 
for  the  German  immigrants,  yet  we  cannot  ignore  the  fur¬ 
ther  fact  that  it  soon  outgrew  the  modest  purpose  set  for 
it  by  the  founder.  From  the  beginning  persons  of  various 
nationalities  were  attracted  thither  by  the  reputation  which 
it  had  won  for  the  thoroughness  of  its  teaching  and  for  the 
religious  and  moral  atmosphere  by  which  it  was  marked. 
In  1856  Father  Boniface  wrote  to  the  Louis  Mission  Society 

[320] 


SAINT  VINCENT’S  COLLEGE 


as  follows :  “There  are  at  present  twenty  priests  belonging 
to  the  monastery,  of  whom  six  were  ordained  in  America. 
More  than  twenty  have  become  secular  priests.  We  have 
now  thirty-seven  clerics  for  the  Order  studying  philosophy 
and  theology,  and  six  others  preparing  for  the  secular 
clergy.”  This  was  the  result  of  ten  years  of  labor  and 
was  accomplished  under  the  most  disadvantageous  condi¬ 
tions.  After  the  period  of  privation  and  stress  had  passed, 
increase  in  numbers  of  faculty  and  students  and  progress 
in  teaching  methods  grew  proportionately.  In  1896  there 
were  twenty-seven  clerics  and  forty-six  seminarians  study¬ 
ing  philosophy  and  theology;  in  1921  there  were  thirty- 
three  clerics  and  145  seminarians.  An  actual  count  of  the 
priests  who  made  whole  or  part  of  their  studies  for  the 
priesthood  either  in  the  college  or  the  seminary  reveals  the 
fact  that  up  to  1921  inclusive  there  were  277  Benedictine 
priests  and  1222  secular  and  religious  priests  of  other 
orders.  Of  this  number  there  are  approximately  900  priests 
at  present  working  zealously  in  the  vineyard  of  the  Lord. 
Not  only  did  the  institution  send  forth  the  greater  propor¬ 
tion  of  the  priests  working  in  our  own  Diocese  of  Pitts¬ 
burgh,  but  it  trained  many  for  other  dioceses  even  in  the 
remotest  corner  of  this  hemisphere.  At  present  graduates 
of  this  seminary  are  working  in  every  State  of  the  Union 
and  in  practically  every  diocese  of  the  United  States. 

This  simple  statement  of  fact  answers  the  question 
whether  the  efforts  of  Father  Boniface  to  supply  a  native 
clergy  have  met  with  success.  But  it  does  not  tell  the 
whole  story.  From  this  parent  branch  of  the  Benedictines, 
founded  seventy-five  years  ago,  there  have  gone  out  the 
men  and  the  equipment  to  found  seven  other  abbeys  and 
colleges  in  the  United  States  and  one  in  Canada.  Each  of 
these  abbeys  has  its  school  and  seminary  attached,  and 
from  each  there  go  forth  year  after  year  regular  and  secu¬ 
lar  priests  to  carry  on  the  work  of  spreading  the  Gospel  of 
Jesus  Christ  in  other  parts  of  America. 

[321] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


For  sixty-eight  years  the  seminary  pursued  the  even 
tenor  of  its  way;  for  so  many  years  the  young  aspirant  to 
the  sacerdotal  dignity  had  come  to  this  seat  of  learning, 
and,  after  completing  his  course,  had  gone  forth  into  the 
world  to  do  his  mite  for  the  glory  of  God  and  the  salvation 
of  souls.  And  now,  after  the  lapse  of  so  long  a  period  of 
fruitful  labor  in  the  field  of  sacred  learning,  there  came 
almost  unexpectedly  and  from  the  highest  authority  in  the 
Church  a  recognition  of  the  work  accomplished  and  a  stamp 
of  approval  which  placed  our  seminary  in  the  foremost 
rank  of  seats  of  learning  in  the  United  States.  A  pontifical 
brief,  dated  March  21,  1914,  the  feast  of  Saint  Benedict, 
a  day  suitable  for  bestowing  a  rare  privilege  on  the  sons 
of  Saint  Benedict  in  America,  conferred  upon  Saint  Vincent 
Seminary  the  power  of  granting,  for  a  period  of  seven 
years,  the  Doctorate  in  Philosophy  and  Theology.  One  of 
the  last  favors  granted  by  the  late  Supreme  Pontiff,  Bene¬ 
dict  XV,  to  the  Benedictines  in  America,  was  the  renewal 
of  this  privilege  towards  the  end  of  November,  1921. 

Ecclesiastical  degrees  were  conferred  for  the  first  time 
on  December  19,  1916,  when  three  young  men  were  honored 
with  the  degree  of  Bachelor  of  Philosophy.  One  year  later, 
eight  received  the  degree  of  Bachelor  of  Philosophy  and 
seven  that  of  Bachelor  of  Theology.  Up  to  this  writing 
(February,  1922),  twenty-nine  have  won  the  degree  of 
Bachelor  of  Philosophy,  eleven  that  of  Licentiate  of  Philos¬ 
ophy,  one,  Doctor  of  Philosophy,  fifteen,  the  title  of  Bach¬ 
elor  of  Theology,  nine,  the  title  of  Licentiate  of  Theology 
and  four  the  degree  of  Doctor  of  Theology. 


[322] 


THE  STORY  OF  NOTRE  DAME  UNIVERSITY 


Reverend  Arthur  Barry  O’Neill,  C.  S.  C. 

THE  two  most  prominent  factors  in  the  civilization 
and  development  of  any  country  are  religion  and 
education,  each  complementary  to  the  other.  Moral¬ 
ity  has  always  been,  as  it  must  always  continue  to  be,  the 
basis  of  genuine  national  greatness;  and  of  collective  as 
of  individual  morality  it  is  perennially  true  that  “Unless  the 
Lord  build  the  house,  they  labor  in  vain  that  build  it.” 
Second  only  to  the  religious  are  the  educational  forces 
which  operate  either  for  a  country’s  development  and 
progress  or  for  its  retardation  and  decline.  The  school  boys 
of  one  generation  are  the  citizens  of  the  next;  and  upon 
the  basic  ideas  underlying  their  training  in  youth  naturally 
and  inevitably  depend  the  scope  and  character  of  their 
maturer  activities,  the  quality  of  their  citizenship  and,  in 
a  great  measure,  the  rectitude  or  erroneousness  of  their 
convictions  which  are  ultimately  translated  into  their  coun¬ 
try’s  laws  and  institutions. 

Any  estimate,  accordingly,  of  the  measure  and  value 
of  the  influence  exerted  by  Catholicism  on  the  civilization 
of  the  United  States,  especially  during  the  past  three-quar¬ 
ters  of  a  century,  would  be  inadequate  if  it  failed  to  take 
account  of  the  Middle  West’s  rather  notable  centre  of 
religious  and  educational  energy,  Notre  Dame,  Indiana. 
Even  apart  from  its  specific  appropriateness  to  the  present 
work,  the  story  of  Notre  Dame’s  humble  foundation,  rapid 
growth  and  quasi-marvellous  development  is  a  narrative 
which,  as  illustrating  the  filial  reliance  of  one  Knight  of 
Mary  on  the  protecting  care  of  the  Mother  whom  he  loved 
so  tenderly  and  as  emphasizing  the  congruousness  of 
unlimited  trust  in  the  Immaculate  Patroness  of  this  Ameri- 

[323] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


can  republic,  can  scarcely  be  too  often  related.  It  is  a  story 
of  notable  deeds  performed  by  men  of  faith;  an  account  of 
herculean  labors  undertaken  with  an  eye  single  to  the  glory 
of  God  and  His  gracious  Mother;  a  record  of  zeal  rewarded, 
of  sacrifices  blest,  of  love  triumphant  over  every  obstacle. 

Four-score  years  ago,  when  a  poor  young  foreign  mis¬ 
sionary  priest  and  half  a  dozen  poor  foreign  religious 
Brothers  settled  in  Northern  Indiana  upon  an  uncultivated 
tract  of  forest  land,  with  naught  but  a  little  rude  log  cabin 
to  distinguish  it  from  the  merest  sylvan  wilderness,  confi¬ 
dence  in  the  Mother  of  God,  supplemented  by  their  indi¬ 
vidual  labors,  was  the  only  capital  they  had  to  invest  in 
the  arduous  enterprise  of  founding  in  this  Western  country 
a  shrine  of  religious  education.  No  princely  endowments, 
no  munificent  donations  of  a  million  dollars  or  a  hundred 
thousand  or  ten  thousand  came  to  accelerate  their  material 
prosperity;  yet  never  did  dollars  and  cents,  invested  in  a 
business  venture,  yield  such  magnificent  results  as  have 
sprung  from  their  steadfast  reliance  on  Our  Lady's  aid 
and  their  constant  endeavors  to  procure  her  favor.  Much 
is  written  from  time  to  time  of  the  wondrous  development, 
especially  in  the  last  five  decades,  of  the  great  metropolis 
of  the  Middle  West;  but,  stupendous  as  has  been  the  growth 
of  the  old-time  village  by  Lake  Michigan  that  has  come 
to  be  Chicago,  the  political  economist,  taking  account  of 
merely  human  resources,  will  find  it  an  easier  matter  to 
explain  that  growth  than  to  assign  the  causes  of  the  mar¬ 
vellous  transformation  that  has  made  of  the  barren  wilder¬ 
ness  on  the  banks  of  the  Saint  Joseph  River  the  most  splen¬ 
did  sanctuary  of  religion  and  science  to  be  found  on  the 
continent.  The  true  explanation  is  beyond  the  economist: 
Notre  Dame  was  built  with  “Hail  Marys." 

Essential  to  a  proper  understanding  of  what  has  been 
accomplished  in  this  garden  spot  of  the  Church  in  America 
is  a  brief  account  of  the  religious  family  that  has  attended 
to  its  cultivation.  The  Congregation  of  Holy  Cross  was 

[324  ] 


THE  STORY  OF  NOTRE  DAME  UNIVERSITY 


in  its  inception  a  by-product  of  the  French  Revolution,  or, 
rather,  of  the  reaction  from  the  frenzied  hatred  of  religion 
and  religious  education  that  marked  the  decade  from  the 
meeting  of  the  States  General  in  1789  to  the  end  of  the 
Directory  in  1799.  As  at  present  constituted,  the  Con¬ 
gregation  is  the  result  of  Rome’s  officially  uniting  two 
distinct  societies,  the  Brothers  of  Saint  Joseph,  founded 
at  Ruille  in  1820,  and  the  Auxiliary  Priests  of  Mans,  estab¬ 
lished  in  1835.  In  1839,  Bishop  de  la  Hailandiere,  ordinary 
of  the  Diocese  of  Vincennes,  pleaded  with  Father  Moreau, 
first  Superior  General  of  the  Congregation,  for  volunteers 
from  the  ranks  of  Holy  Cross  to  work  on  the  American 
mission.  These  were  not  wanting,  but  lack  of  material 
resources  prevented  the  immediate  execution  of  his  project, 
the  migration  across  the  Atlantic  of  some  members  of  the 
youthful  religious  family.  It  was  not  until  1841  that  Bishop 
de  la  Hailandiere  had  the  satisfaction  of  welcoming  to 
Vincennes  Father  Edward  Sorin,  C.  S.  C.,  and  six  Brothers 
of  his  Congregation.  And  not  until  a  year  later  did  the 
Bishop  proffer  to  the  community,  and  Father  Sorin  accept, 
a  tract  of  land  near  the  village  of  South  Bend  on  the  Saint 
Joseph  River.  The  gift  was  subject  to  two  conditions: 
that  a  college  and  a  novitiate  should  be  built  within  two 
years  and  that  the  Indians  and  white  settlers  in  the  neigh¬ 
boring  districts  should  receive  Father  Sorin’s  priestly  min¬ 
istration.  The  acceptance  of  the  gift  definitely  fixed  the 
residence  of  the  Congregation  in  a  territory  hitherto  known 
to  missionary  priests  as  Notre  Dame  du  Lac  and  now 
familiar  to  Catholics  the  world  over  as,  simply,  Notre  Dame. 

The  detailed  story  of  the  development  of  Notre  Dame 
from  the  first  college  building,  erected  in  1843,  to  the  mag¬ 
nificent  group  of  two-score  handsome  edifices — collegiate 
church,  central  administration  building,  residence  halls;  in¬ 
stitutes  of  science,  technology,  chemistry  and  electrical  and 
mechanical  engineering;  gymnasium;  theatre,  provincial 
residence;  seminaries;  novitiate;  community  house;  print- 

[  325  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ing  offices ;  library ;  infirmaries  and  a  dozen  accessory  struc¬ 
tures — would  occupy  many  times  the  space  allotted  to  this 
article.  The  most  that  can  be  attempted  is  a  rigidly  sum¬ 
marized  account  of  this  gratifying  growth  and  a  brief  men¬ 
tion  of  the  especially  notable  events  in  the  history  of  the 
University.  Sadly  prominent  among  these  latter  is  the 
epidemic  of  cholera  that  ravaged  the  ranks  of  the  Congre¬ 
gation  in  1854,  carrying  off  its  members  with  a  rapidity 
which  threatened  the  total  extinction  of  Holy  Cross  in 
America.  It  was  a  trial  calculated  permanently  to  discour¬ 
age  any  leader  of  less  than  heroic  mould;  but,  indomitable 
in  his  zeal  for  God’s  glory  and  supremely  confident  in  the 
unfailing  assistance  and  protection  of  his  heavenly  Mother, 
Father  Sorin  not  only  preserved  his  own  courage,  but 
effectively  rallied  the  drooping  spirits  of  all  his  surviving 
co-workers,  and  growth  and  expansion  went  on  uninter¬ 
ruptedly. 

Eleven  years  after  the  cholera  scourge,  this  expansion 
warranted  the  erection  of  a  new  and  more  commodious 
college  building.  Begun  in  1865,  it  was  completed  early 
in  the  following  year  and  was  dedicated  on  May  31,  1866, 
by  Archbishop  Spalding,  of  Baltimore.  The  new  edifice, 
160  feet  long  by  eighty  in  width,  was  six  stories  high  and 
was  surmounted  by  an  heroic  statue  of  Our  Lady.  These 
ampler  accommodations  were  taken  advantage  of  by  an 
increasing  number  of  students,  and  the  annals  of  the  fol¬ 
lowing  thirteen  years  record  a  tale  of  continuous  progress 
and  prosperity. 

In  1879,  however,  the  tale  takes  on  another  and  a  more 
sombre  hue.  On  April  23  of  that  year  occurred  a  disastrous 
fire,  which  in  a  few  hours  reduced  to  ashes  not  only  the 
main  University  structure  but  almost  every  other  building 
in  its  immediate  neighborhood.  Apart  from  the  destruction 
of  much  that  money  could  never  replace,  the  financial  loss 
was,  to  a  religious  community,  tremendous;  and  the  avail¬ 
able  insurance  was  trifling.  The  way  in  which  the  dis- 

[  326  ] 


THE  STORY  OF  NOTRE  DAME  UNIVERSITY 

aster  was  met  illustrates  better  than  would  pages  of 
analytic  exposition,  the  spirit  that  has  ever  dominated  the 
builders  of  Notre  Dame,  and  furnishes  the  key  to  the  unde¬ 
niably  magnificent  success  which  has  crowned  their  efforts. 
With  whole-hearted  devotedness  and  whole-souled  devotion 
they  worked  and  prayed;  nay,  rather,  they  prayed  and 
worked.  The  first  gift  towards  the  building  of  a  new  uni¬ 
versity — it  was  a  check  for  $1000 — Father  Sorin  sent  to 
a  priest  in  a  distant  city  with  a  request  for  prayers  and 
Masses  for  Notre  Dame.  Trust  in  Providence  and  Our 
Lady  was  accompanied,  in  those  heart-rending  days  of 
April,  1879,  as  always  in  the  history  of  Holy  Cross,  by 
untiring  personal  exertion  on  the  part  of  all  its  members. 
Before  the  ashes  of  the  old  buildings  were  cold  the  work 
of  constructing  the  new  was  begun;  and  in  September  of 
the  same  year  they  were  opened  to  a  larger  number  of 
students  than  the  fire  had  dispersed. 

Since  1879  no  untoward  event  has  occurred  to  arrest 
the  progress  of  the  University,  whose  teaching  faculty  of 
some  five-score  professors  and  instructors  now  proffer  to 
a  body  of  students  numbering  from  1600  to  1800,  multiplied 
collegiate  courses — in  classics,  letters,  economics,  history, 
commerce,  journalism,  art,  science,  pharmacy,  law,  engi¬ 
neering  (civil,  mechanical,  chemical,  and  electrical)  and 
architecture,  in  addition  to  thorough  preparatory  and  com¬ 
mercial  courses. 

It  is  certainly  not  strange  that,  looking  upon  the  mate¬ 
rial  evidences  of  the  success  which  has  so  abundantly 
crowned  the  faith  and  zeal  of  Father  Sorin  and  of  his 
co-laborers  and  successors  among  the  Fathers  and  Brothers 
of  Holy  Cross,  men  competent  to  speak  authoritatively  on 
the  subject  have  repeatedly  averred  that  Notre  Dame  is 
the  grandest  tribute  which  the  Western  hemisphere  has 
thus  far  offered  to  the  Blessed  Virgin.  In  very  truth,  the 
material  Notre  Dame,  the  hundreds  of  acres  of  fields  and 
campuses,  lakes  and  groves,  gardens  and  parterres;  the 

[  327  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


star-crowned  colossal  statue  of  Our  Lady  dominating  at  a 
height  of  more  than  200  feet  the  golden  dome  of  the  central 
edifice;  the  adjacent  noble  church,  that  treasure-house  of 
religious  art  and  beauty,  from  whose  tower  a  brazen- 
throated  giant  booms  out  the  Angelus  with  louder  exulta¬ 
tion  than  sounds  from  any  other  belfry  in  the  land;  the 
number,  variety  and  thorough  equipment  of  institutes  of 
science,  residence  halls  and  religious  dwellings  scattered 
over  this  American  Oxford, — these  naturally  impress  the 
minds  and  are  apt  to  elicit  the  enthusiastic  praise  of  tran¬ 
sient  visitors  to  Our  Lady’s  Indiana  home. 

And  yet,  without  minimizing  in  any  degree  the  true 
significance  of  the  noble  University;  fully  acknowledging, 
on  the  contrary,  both  the  capital  importance  of  the  Catholic 
education  for  which  it  stands  and  the  far-reaching  bene¬ 
ficial  influence  of  the  thousands  who  have  learned  and  are 
learning  within  its  halls  to  combine  practical  virtue  with 
intellectual  development,  it  may  well  be  questioned  whether 
Father  Sorin  did  not  found  a  work  still  greater  than  the 
University  and  establish  Notre  Dame’s  foremost  claim  to 
the  Blessed  Virgin’s  favor,  when,  in  1865,  he  began  the 
publication  of  the  Ave  Maria.  “They  who  declare  me  shall 
have  life  everlasting”  was  the  significant  text  of  his  first 
sermon  on  Our  Lady;  and,  assuredly,  through  few  other 
agencies  in  either  hemisphere  during  the  past  six  decades 
have  Mary’s  dignity  and  prerogatives,  her  beauty  and  her 
glory,  the  quasi-omnipotence  of  her  supplication  and  the 
unfathomable  depths  of  her  compassionate  tenderness  been 
declared  so  constantly  and  adequately,  with  such  loving 
enthusiasm  and  persuasive  insistence,  as  through  the  benefi¬ 
cent  pages  of  that  magazine  “devoted  to  the  honor  of  the 
Blessed  Virgin”  and  wearing  as  its  felicitous  title  the 
greeting  of  the  Angel  of  the  Incarnation  to  the  Lily  of 
Israel,  the  Jewish  maiden  “full  of  grace.” 

The  press  in  our  day  is  rightly  regarded  as  the  uni¬ 
versity  of  the  people;  it  is  a  perennial  school  and  college 

[  328  ] 


THE  STORY  OF  NOTRE  DAME  UNIVERSITY 


from  the  influence  of  whose  lessons  and  lectures  no  gradua¬ 
tion-day  will  ever  mark  the  people’s  deliverance.  Catholic 
journalism  in  particular  has  come  to  be  regarded,  notably 
during  the  Pontificates  of  Leo  XIII  and  his  successors,  as 
an  apostolate  whose  practical  importance  it  is  difficult  to 
over-estimate.  Of  late  years  the  members  of  the  Hierarchy 
in  frequent  pastoral  letters  and  the  ablest  pastors  in  periodi¬ 
cal  pulpit  utterances  have  emphasized  the  duty,  and,  as  a 
preservative  of  the  faith,  the  quasi-necessity,  of  supporting 
the  Catholic  paper  and  magazine.  Father  Sorin,  with  the 
prevision  of  a  seer,  recognized  the  growing  ascendency  of 
the  press  at  a  period  when  its  coming  dominance  was  not 
so  patent  as  at  present  and  he  forthwith  seized  it  as  one 
of  the  engines  with  which  he  and  his  Congregation  should 
do  mighty  things  for  the  glory  of  God,  the  honor  of  God’s 
Mother  and  the  upbuilding  of  the  Church  in  America.  That 
the  Ave  Maria  has  achieved  a  success  fully  commensurate 
with  his  fondest  hopes  is  a  fact  attested  by  thousands  of 
competent  eulogists  in  all  parts  of  the  English-speaking 
world.  Notable  tributes  to  that  success  were  pronounced 
on  the  occasion  of  jubilee  celebrations  at  Notre  Dame  by 
the  late  Archbishop  Ireland  and  Archbishop  Mundelein,  of 
Chicago. 

Since  the  founder  of  Notre  Dame  and  many  of  his 
earlier  co-laborers  were  Frenchmen,  it  may  not  be  amiss 
to  say  a  word  as  to  one  of  his  qualities  which  speedily 
became  manifest  in  the  first  years  of  his  activities  in  our 
republic,  his  sturdy  Americanism.  It  was  foreshadowed  by 
his  initial  act  upon  landing  in  New  York:  he  fell  on  his 
knees,  and,  as  an  earnest  of  unswerving  fealty  to  the  coun¬ 
try  of  his  choice,  devoutly  kissed  the  soil.  In  a  similar 
spirit  he  concluded  his  first  letter  to  his  religious  superiors 
in  France  with  the  words:  “Here  is  the  adoption  of  my 
inheritance;  here  will  I  dwell  all  the  days  of  my  life.”  No 
middle-aged  reader  of  these  pages  needs  to  be  told  that  a 
characteristic  of  the  average  foreign  priest  who  came  to 

[329  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


this  country  in  the  first  half  of  the  nineteenth  century, 
and  more  especially  of  the  foreign  priest-educator,  was  a 
reverential  and  almost  sacred  regard  for  the  manners 
and  methods,  the  rules  and  regulations,  both  pedagogic  and 
disciplinary,  which  obtained  in  the  land  of  his  birth.  The 
founder  of  Notre  Dame  was  a  conspicuous  exception  to 
this  general  rule.  He  seemed  to  imbibe  at  once  the  spirit 
of  the  country  and  the  age,  in  so  far  as  that  spirit  was 
favorable  to  the  interests  of  God  and  His  Church ;  and  both 
class-rooms  and  recreation  grounds  at  Notre  Dame  soon 
gave  evidence  that  it  was  an  American  college,  not  a  trans¬ 
planted  French  one. 

That  the  Americanism  of  Father  Sorin  animated  his 
whole  community  is  evident  from  the  patriotism  displayed 
by  them  in  every  war  in  which  our  country  has  been 
engaged  since  Holy  Cross  settled  in  Indiana.  Speaking  of 
the  Holy  Cross  Fathers  and  the  Sisters  of  Holy  Cross 
(religious  daughters  of  Father  Sorin)  who  served  as  chap¬ 
lains  and  nurses  during  the  Civil  War,  Archbishop  Ireland 
is  on  record  as  saying:  “There  were  other  priests  and  other 
Sisters  in  the  war:  those  of  Holy  Cross  made  up  the  greater 
part  of  the  roster;  none  excelled  them  in  daring  feat  and 
religious  fervor;  no  other  order,  no  diocese,  made,  for  the 
purpose,  sacrifices  as  did  that  of  Holy  Cross.” 

Mention  of  the  Sisters  of  Holy  Cross  necessitates  at 
least  an  appreciative  word  concerning  another  glory  of  the 
district  of  Notre  Dame,  Saint  Mary's  College  and  Academy, 
conducted  by  those  Sisters  and  ranking  among  the  very 
foremost  convent  schools  on  the  continent.  From  Saint 
Mary's  as  a  dynamic  centre  have  radiated — North,  South, 
East  and  West — numerous  other  academies  and  normal 
schools,  as  well  as  the  parish  schools  on  which  is  based  the 
superstructure  of  our  Catholic  system  of  education. 

It  need  scarcely  be  said  that,  as  the  mother  house  of 
the  Congregation  of  Holy  Cross,  Notre  Dame  is  not  only 
the  seat  of  a  great  University,  but  a  central  religious 

[330  ] 


THE  STORY  OF  NOTRE  DAME  UNIVERSITY 


dynamo  supplying  the  motive  power  and  the  energizing 
faculties  that  initiate  and  keep  in  action  many  and  varied 
forms  of  effective  Catholic  works.  It  furnishes  recruits 
to  the  Foreign  Mission  of  Eastern  Bengal,  maintains  a 
missionary  band  to  co-operate  with  the  secular  clergy  in 
intensifying  the  faith  and  fervor  of  the  faithful  in  this 
country,  supplies  Brothers  to  conduct  high  schools  in  a 
number  of  dioceses  and  Fathers  and  Brothers  to  conduct 
colleges  in  several  different  States,  supports  houses  in  Rome 
and  Washington  for  young  religious  who  are  pursuing  the 
higher  philosophical  and  theological  studies  and  is  organiz¬ 
ing  a  seminary  designed  solely  for  the  training  of  candi¬ 
dates  for  the  Foreign  Missions.  It  should  also  be  men¬ 
tioned,  perhaps,  that  Notre  Dame  pays  yearly  tribute  to 
lay  Catholic  excellence  by  conferring  the  Laetare  Medal 
on  some  American  Catholic  of  outstanding  merit  or  achieve¬ 
ment. 

While  the  only  personality  mentioned  in  this  story  has 
been  that  of  Father  Sorin,  it  is  superfluous  to  say  that  many 
other  valiant  religious  of  Holy  Cross,  Fathers  and  Brothers, 
have  notably  contributed  to  the  upbuilding  of  Notre  Dame. 
Foremost  among  the  earlier  architects  of  its  fortunes  were 
Fathers  Cointet,  Granger,  Lemonnier  and  Corby;  while  the 
outstanding  figures  in  its  later  history  have  been,  to  men¬ 
tion  only  those  who  have  passed  away,  Fathers  Walsh, 
Zahm  and  Morrissey.  In  concluding  this  summarized  narra¬ 
tive,  it  is  interesting  to  note  as  a  graphic  indication  of  Notre 
Dame’s  unusually  rapid  growth  that,  among  the  seven  or 
eight-score  Fathers  and  Brothers  whom  it  harbors  in  this 
present  year  (1922),  there  are  no  fewer  than  eight  whose 
birth  antedates  its  founding;  and  that  the  dean  of  the  Con¬ 
gregation,  Father  Timothy  Maher,  still  active  in  his  ninety- 
first  year,  was  a  boy  of  eleven  plucking  shamrocks  in  the 
glens  of  Tipperary  when  the  pioneers  of  Holy  Cross  first 
caught  sight  of  Notre  Dame  du  Lac. 


[331] 


THE  UNIVERSITY  OF  DAYTON 


Reverend  Felix  Joseph  Kelly,  Ph.  D. 


lO-DAY  the  Church  in  every  quarter  of  the  globe, 
and  especially  in  the  United  States,  is  strenuously 
striving  to  maintain  her  educational  institutions. 
The  movement  implies  that  there  are  essential  elements 
omitted  in  the  present  systems  of  education  which  are 
under  the  patronage  of  the  State.  The  Church  is  no  novice 
in  the  question  of  education.  She  has  had  too  long  an 
experience  not  to  know  when  to  approve  and  when  to 
censure.  She  taught  the  barbarian  hordes  how  to  read; 
she  formed  them  into  Christian  nations ;  she  built  for  them 
the  medieval  universities.  It  was  under  her  guidance  that 
the  great  schools  of  Paris,  Boulogne,  Padua,  Oxford,  Cam¬ 
bridge  and  all  of  Europe  attained  their  maturity,  and  were 
crowned  with  that  halo  of  glory  that  hangs  around  them 
even  to  the  present  day.  And  when  these  schools  passed 
out  of  her  hands  and  ceased  to  do  her  work,  she  begins 
anew  and  lays  the  foundation  of  similar  institutions,  which 
generations  to  come  will  regard  with  the  same  reverence 
with  which  we  at  the  present  regard  her  past  works. 

With  the  progress  of  time,  views  and  opinions  and 
systems  are  born,  become  mature,  and  die  to  be  replaced 
by  others;  but  with  these  she  does  not  identify  herself. 
When  they  are  the  outcome  of  principles  placed  in  her 
keeping  she  fosters  them ;  when  they  contradict  those  prin¬ 
ciples,  she  opposes  them,  and  holds  it  her  duty  to  call  the 
attention  of  all  to  what  is  of  truth.  When  education  under 
the  direction  of  the  State  became  dangerous,  owing  to  the 
lack  of  religious  instruction,  she  at  once  established  her 
own  schools  on  a  religious  basis.  She  knew  that  her  efforts 
would  be  only  partly  successful,  unless  she  had  control 
of  education  in  its  higher  phases.  Beside  her  anxiety  to 

[  332  ] 


THE  UNIVERSITY  OF  DAYTON 


establish  primary  and  high  schools  for  the  young,  she  had 
to  provide  the  higher  institutions  of  learning:  therefore 
her  eagerness  to  see  Catholic  colleges  and  universities 
wherever  Catholics  are  able  to  support  them. 

The  functions  of  such  institutions  are  many  and  far- 
reaching.  Therein  may  the  children  of  the  Church  be  well 
grounded  in  the  reasons  for  the  faith  that  is  in  them; 
therein  may  they  leisurely  and  effectively  coordinate  all 
her  doctrines,  and  note  the  points  at  which  each  touches 
the  other,  and  see  their  harmonious  relations  as  a  whole; 
therein  may  they  learn  to  reconcile  scientific  truth  with 
the  teachings  of  revelation;  therein  may  be  rounded  the 
minds  of  the  professors  and  teachers  of  our  schools;  and 
thus  may  their  beneficial  effects  be  felt  in  all  classes  of 
society.  They  mould  intellectual  action ;  they  create  a  new 
spirit;  they  infuse  new  life  into  educated  Catholics.  All 
honor  to  those  generous  souls  who  bear  the  burden  and 
heat  of  the  day,  and  labor  hard  in  silence  in  laying  the 
foundations  of  such  institutions,  of  the  success  of  which 
it  will  not  be  their  lot  to  catch  a  glimpse. 

It  is  doubtful  whether  the  vast  majority  of  Catholics 
grasp  clearly  the  great  work  done  by  our  higher  institu¬ 
tions  of  learning  under  the  patronage  of  the  Church.  They 
have  become  so  accustomed  to  see  Catholic  institutions  do¬ 
ing  their  work  in  a  quiet,  unostentatious  manner,  that  they 
have  lost  sight  of  the  sacrifices,  self-denial,  rigid  economy 
and  whole-souled  consecration  to  a  high  calling  of  a  chosen 
group  of  men  and  women,  who  make  Catholic  institutions 
what  they  are  to-day,  a  standing  mystery  to  those  outside 
the  Church.  Too  many  of  us  fail  to  note  that  works  of 
charity  and  education  among  non-Catholics  continue  be¬ 
cause  of  the  service  which  money  purchases,  but  that  the 
same  kind  of  works  among  Catholics  depend  and  must  de¬ 
pend  in  a  large  degree  upon  the  life-offering  of  men  and 
women  who  consecrate  themselves  unreservedly  to  the 
service  of  God  and  the  welfare  of  their  fellowmen.  These 

[333] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


same  Catholics,  familiar  with  the  sight  of  our  Religious, 
busy  about  their  hard  work  in  our  educational  institutions, 
have  lost  the  keen  edge  of  appreciation  of  what  the  life  of 
the  Religious  signifies  in  the  activities  of  the  Catholic 
Church  in  America. 

It  would  be  difficult,  in  fact,  to  overestimate  the  in¬ 
fluence  exerted  by  our  higher  Catholic  institutions  of 
learning.  Through  the  men  they  train  and  send  out  into 
the  world,  they  in  a  great  measure  dominate  the  lives  of 
the  people  and  even  fashion  the  character  and  destiny  of 
the  nation.  They  reach  out  into  every  remotest  corner 
and  into  every  department  of  the  nation’s  life,  and  thus 
all,  from  the  men  who  sit  in  the  highest  courts  and  legis¬ 
lative  halls,  down  to  the  little  child  at  its  desk  in  the 
parochial  school,  fall  directly  or  indirectly  under  their 
power,  and  consciously  or  unconsciously,  live  out  their  lives 
under  their  all-directing  influence.  Our  higher  institu¬ 
tions  of  learning  under  the  patronage  of  Holy  Mother 
Church  are  truly  a  mighty  force  in  the  nation’s  life. 

One  of  the  leading  Catholic  institutions  of  higher 
education  in  our  country,  and  one  whose  history  is  linked 
with  that  of  the  Middle  West,  is  the  University  of  Dayton 
at  Dayton,  Ohio.  Its  foundation  dates  from  July  1,  1850, 
and  for  the  past  seventy  years  and  more  it  has  done  yeoman 
service  in  the  cause  of  Catholic  education  in  this  country. 
It  has  perpetuated  and  emphasized  the  precious  traditions 
of  the  Church,  her  inspirations,  her  approved  civilizing 
principles  and  her  lessons  of  long  experience.  It  has  been 
insistent  on  the  preservation  of  all  the  glories,  all  the  best 
institutions  and  inspirations  which  a  century  of  effort  has 
won  for  the  American  nation.  In  a  word,  it  has  been  a 
great  protector  and  promoter  of  true  Catholicism,  a  great 
protector  and  promoter  of  true  Americanism. 

The  University  of  Dayton  is  under  the  direction  of 
the  Society  of  Mary,  a  community  composed  of  priests  and 
Brothers.  It  was  the  first  college  opened  by  this  com- 

[  334  ] 


THE  UNIVERSITY  OF  DAYTON 


munity  in  America.  From  the  very  beginning  it  has  stood 
for  the  highest  ideals  in  educational  work,  at  the  same  time 
endeavoring  to  supply  the  immediate  needs  of  the  com¬ 
munity.  It  was  first  opened  as  a  day-school,  but  boarders 
were  very  early  received.  Then  it  was  known  as  Saint 
Mary’s  Institute,  later  Saint  Mary’s  College,  and  now,  the 
University  of  Dayton.  On  the  college  register  of  the  early 
days  are  found  the  names  of  students  from  all  parts  of  the 
Middle  West.  In  later  years,  the  college  continued  to  serve 
the  same  fields,  adding  to  them  distant  States  and  foreign 
countries.  At  the  time  of  its  foundation,  it  offered  a  curric¬ 
ulum  of  practical  studies  that  was  then  much  in  demand. 
Later  on,  a  complete  college  course  was  added,  the  studies 
being  planned  after  the  classical  and  scientific  curricula 
of  the  leading  universities  of  Europe.  To-day  it  ranks 
with  the  other  great  universities  of  this  country,  and  its 
sphere  of  influence  has  been  widespread  in  the  develop¬ 
ment  of  Catholic  leadership  in  the  community  that  it  serves. 

Universities  have  been  the  centres  of  thought,  the 
nursing  mothers  of  learning,  since  the  beginning  of  re¬ 
corded  history.  From  them  have  radiated  the  beams  of 
light  that  have  penetrated  the  darkness  of  the  human  un¬ 
derstanding,  and  given  to  the  masses  the  benefit  of  edu¬ 
cation.  From  the  educated  mind  has  come  that  power  of 
coordination,  which,  whether  in  abstract  or  material  things, 
has  brought  into  daily  use  knowledge  without  which  civili¬ 
zation  would  not  have  emerged  from  primitive  conditions. 
But  education  is  not  a  guarantee  of  the  pursuit  of  justice. 
It  must  be  accompanied  by  the  recognition  of  the  super¬ 
natural,  or  it  becomes  one-sided  and  dangerous.  The 
necessity  of  constant  guidance  to  the  young  intelligence  is 
an  axiomatic  truth.  It  is  because  of  the  realization  of  this 
necessity  that  such  institutions  as  the  University  of  Dayton 
are  founded.  They  are  seats  of  wisdom,  ministers  of  the 
Faith,  alma  maters  to  the  rising  generation. 

Not  all  men  are  fitted  for  liberal  studies,  but  those 

[335] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


who  are  should  have  opportunity  so  to  perfect  their  natural 
gifts  that  they  may  be  of  the  highest  service.  The  right 
living  of  the  masses  depends  upon  their  right  thinking, 
and  in  a  university,  of  all  places,  the  canons  of  right 
thought  should  be  taught.  The  University  of  Dayton  is 
planned  upon  broad  lines.  Its  atmosphere  is  permeated 
with  a  religious  spirit.  Whatever  course  of  studies  the 
student  may  pursue,  his  mind  is  constantly  brought  to  the 
contemplation  of  the  ultimate  duty  of  all  men,  namely, 
service  to  the  Creator.  Some  call  this  conservatism.  This 
reproach  of  conservatism  is  levelled  at  the  Church,  her 
educational  institutions  and  all  of  her  practical  teachings. 
It  is  not  justly  a  reproach.  It  is  true,  she  is  the  great 
conservator  of  truth,  and  the  principles  of  truth  as  reduced 
to  the  end  and  object  of  man’s  pilgrimage  on  earth  have 
not  changed  since  the  divine  injunction  was  formulated,  “to 
serve  God  and  keep  His  commandments.”  Her  institutions, 
such  as  the  University  of  Dayton,  educate  the  whole  man, 
with  emphasis  upon  the  spiritual  side  of  his  nature. 

The  beginnings  of  the  University  of  Dayton,  like  that 
of  all  great  institutions  of  learning,  were  very  small.  The 
first  call  for  members  of  the  Society  of  Mary  to  America 
came  from  several  pastors  in  the  Diocese  of  Cincinnati. 
On  July  4,  1849,  the  Reverend  Leo  Meyer  and  a  Brother 
companion  landed  in  New  York,  and  placed  themselves  at 
once  at  the  disposal  of  the  Bishop  of  Cincinnati.  In 
December,  1849,  four  more  Brothers  arrived  in  Cincinnati 
from  Alsace.  They  began  at  once  the  work  of  teaching. 
Father  Meyer,  who  was  the  Superior,  purchased  a  large 
estate  near  Dayton,  Ohio,  the  following  year,  and  here  the 
mother-house  was  permanently  established.  This  was  the 
germ  of  the  University  of  Dayton.  The  property  was 
named  Nazareth.  From  the  very  beginning,  the  doors  of 
the  newly-organized  College  were  opened  alike  to  Catholic 
and  non-Catholic  students. 

The  Society  of  Mary,  the  name  proper  of  the  com- 

[  336] 


University  of  Dayton,  Dayton,  Ohio 


THE  UNIVERSITY  OF  DAYTON 


munity  whose  teachers  form  the  Faculty  of  the  University 
of  Dayton,  is  composed  of  priests  and  Brothers,  the  latter 
far  outnumber  the  former,  and  form  its  principal  teaching 
body.  The  Brothers  at  first  engaged  in  elementary  teach¬ 
ing  only  in  the  parochial  schools  of  the  country,  principally 
in  the  East  and  in  the  Middle  West.  Later  they  felt  the 
strong  tide  of  popular  sentiment  for  the  establishment  of 
Catholic  high  schools.  At  first  these  high  schools  developed 
in  connection  with  the  parish  schools  conducted  by  the 
Brothers,  but  to-day  there  is  a  strong  tendency  towards 
the  establishment  of  central  high  schools  in  our  large  cities, 
independent  of  any  parish  connection,  but  diocesan  in 
character.  Many  such  high  schools  are  now  taught  by  the 
Brothers  of  Mary,  and  the  University  of  Dayton  completes 
and  crowns,  as  it  were,  their  whole  system  of  educational 
activities  in  high  school  and  college  work.  Their  schools, 
high  schools  and  colleges  dot  this  vast  country  from  Canada 
to  Texas,  from  New  York  to  California.  Two  provinces, 
Cincinnati  and  St.  Louis  by  name,  serve  these  institutions. 

The  Society  of  Mary,  under  whose  auspices  the  Uni¬ 
versity  of  Dayton  is  conducted,  is  one  of  the  foremost  com¬ 
munities  of  teachers  in  our  country  to-day.  The  high  re¬ 
pute  of  the  members  of  the  community  as  teachers  has 
been  due,  not  only  to  the  careful  training  the  rules  provide 
in  the  normal  school,  but  also  to  the  system  of  inspection 
and  supervision  that  obtains  with  reference  to  those  actu¬ 
ally  engaged  in  teaching.  For  the  office  of  Inspector  of 
Instruction,  the  ablest  and  most  experienced  teachers  have 
been  selected,  and  the  work  of  the  Brother-Inspector  has 
borne  abundant  fruit  in  the  improvement  of  the  methods 
of  teaching.  The  first  Inspector  was  Brother  Stintzi,  who 
was  succeeded  in  this  office  by  Brother  John  Kim,  who  in 
turn  was  succeeded  by  Brother  Michael  Schleich,  whose 
qualities  and  experience  as  a  teacher  are  reinforced  by  a 
zeal  and  energy  that  never  flags.  It  is  to  him,  perhaps 
more  than  to  anyone  else,  that  the  academic  advancement 

[337] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


of  the  community  is  due.  He  is  now  the  General-Inspector 
of  the  schools  of  the  community,  residing  at  the  mother- 
house  of  the  Society  of  Mary,  Nivelles,  Belgium. 

The  Faculty  of  the  University  of  Dayton  is  composed 
of  men  each  eminent  in  his  particular  line  of  work.  Many 
of  the  Fathers  and  Brothers  of  Mary  constituting  the 
University  faculty  have  made  their  studies  abroad  and 
have  their  degrees  from  celebrated  universities  of  Europe. 
After  completing  their  college  course  in  this  country  they 
are  given  every  advantage  of  a  European  university  train¬ 
ing.  In  addition  to  technical  training  and  ability,  the 
members  of  the  faculty  have  a  breadth  of  vision  and  a 
familiarity  with  foreign  languages  so  necessary  for  re¬ 
search  work  in  the  different  departments  of  the  University. 
The  labor  of  the  faculty  is  one  of  love.  The  Fathers  and 
Brothers  of  the  Society  of  Mary  serve  without  remunera¬ 
tion,  spending  their  time  and  their  talents  for  the  good 
of  humanity.  They  also  devote  all  revenues  they  receive 
from  outside  sources,  such  as  lectures,  writings,  inventions, 
etc.,  to  the  continuation  and  development  of  this  labor  of 
love. 

The  courses  of  the  University  of  Dayton  embrace  the 
following  colleges :  The  College  of  Liberal  Arts  and 
Letters,  a  four-year  course  leading  to  the  degree  of  Bache¬ 
lor  of  Arts  or  Bachelor  of  Letters;  the  College  of  General 
Science,  a  four-year  course  leading  to  the  degree  of  Bache¬ 
lor  of  Science;  the  College  of  Education,  a  two-  or  four- 
year  course  leading  either  to  a  State  Elementary  School 
Certificate  or  a  State  High  School  Provisional  Certificate; 
the  College  of  Engineering,  ’which  includes  Chemical, 
Electrical,  Civil  and  Mechanical  Engineering,  each  a  four- 
year  course  leading  to  a  degree  of  Bachelor  of  Science  in 
Engineering;  the  College  of  Commerce  and  Finance,  a 
four-year  course  leading  to  the  degree  of  Bachelor  of 
Science  in  Commerce  and  Finance ;  the  Pre-Medical  Course, 
a  two-year  course  of  studies  in  Chemistry,  Bacteriology, 

[  338  ] 


THE  UNIVERSITY  OF  DAYTON 


Biology  and  Anatomy,  for  students  contemplating  entrance 
into  medical  schools;  University  Extension  Courses  in 
English,  Sociology,  Political  Economy,  Physical  and 
Natural  Sciences,  Modern  Languages,  History,  Philosophy, 
Public  Speaking,  which  afford  social  workers  and  others 
an  opportunity  for  cultural  advancement  and  for  credits 
towards  promotion  and  degrees;  Mount  Saint  John  Normal 
School,  a  section  of  the  College  of  Education,  admission 
to  which  is  restricted  to  young  men  who  aspire  to  become 
members  and  teachers  of  the  Society  of  Mary;  College 
Preparatory,  which  comprises  high  school  courses  in  the 
classics,  science  and  the  commercial  branches;  a  Junior 
and  Senior  Unit  of  the  Reserve  Officers’  Training  Corps; 
the  School  of  Sociology. 

The  students  and  graduates  forming  the  alumni  of  the 
University  of  Dayton  now  number  in  the  thousands.  The 
record  of  its  graduates  is  the  most  impressive  evidence  of 
the  thoroughness  and  value  of  the  training  given  by  the 
University.  Until  the  year  1900  the  enrollment  of  day- 
scholars  and  boarders,  owing  to  the  limited  student  facili¬ 
ties,  did  not  reach  more  than  a  total  of  200  young  men. 
Since  that  time,  the  increase  in  student  enrollment  has  been 
nothing  less  than  phenomenal,  and  is  now  well  on  to  the 
thousand  mark.  During  the  past  ten  years  the  University 
has  had  an  unprecedented  era  of  prosperity  and  has  been 
forced  to  turn  away  hundreds  of  students.  Its  graduates 
in  every  line  of  educational  work  have  been  greatly  in  de¬ 
mand,  and  have  proven  themselves  bright  ornaments  to 
their  Alma  Mater,  staunch  defenders  of  the  Church  and 
loyal  American  citizens.  All  this  has  been  the  result  of 
the  teaching  of  the  Brothers  who  have  raised  the  minds 
of  their  pupils  from  the  visible  creation  to  the  invisible 
things  of  God,  and  from  the  uniformities  of  physical  law 
to  the  obedience  of  faith,  and  the  fulfillment  of  the  law 
which  God  has  enacted,  that  men  might  freely  observe  it, 
and  by  their  observance  maintain  their  freedom. 

[339  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Who  shall  measure  the  services  rendered  by  an  insti¬ 
tution  such  as  the  University  of  Dayton,  not  only  to  re¬ 
ligion,  but  to  the  State  itself?  Catholic  laymen  trained 
in  our  Catholic  colleges  and  universities  must  enter  the 
lists  side  by  side  with  the  prominent  men  in  all  the  walks 
of  life,  and  secure  the  positions  of  trust  and  power.  There 
is  a  mission  for  the  Catholic  educator,  and  that  mission  is 
to  educate,  train,  and  usher  forth  from  the  walls  of  our 
Catholic  colleges  and  universities  young  men  who  have 
been  urged,  who  have  been  fitted  to  take  their  places  in 
time  in  the  political  arena  for  God  and  country.  This  is 
the  grand  work  that  the  Brothers  of  Mary  and  other  Re¬ 
ligious  Orders  are  accomplishing  in  our  colleges  and  uni¬ 
versities  in  this  country. 

Here  in  our  American  commonwealth,  we  Catholics 
are  deeply  interested  in  university  education,  for  the  simple 
reason  that  as  loyal  American  citizens  we  have  deeply  at 
heart  whatever  is  of  vital  concern  to  the  Church  and  to 
the  nation.  A  double  interest  we  have  then,  in  the  welfare 
of  the  country,  an  interest  both  Catholic  and  American, 
and  only  the  stronger  for  being  double.  The  existence  of 
our  Catholic  universities  in  the  different  parts  of  the 
country  is  an  evidence  quite  as  much  of  our  interest  in  our 
country  as  of  our  interest  in  our  Church.  The  University 
of  Dayton  has  been  a  strong  force  for  the  welfare  of 
Church  and  State,  in  training  leaders  for  the  service  of 
both,  men  of  broad  views  and  sympathies,  men  of  deep 
convictions,  high  ideals  and  noble  purposes,  whose  influence 
will  be  always  for  humanity’s  greatest  good,  and  who  will 
bring  to  the  solution  of  every  complicated  problem  the  best 
principles  and  methods  that  science  and  religion  can 
suggest. 

The  University  of  Dayton  like  every  other  great  spirit¬ 
ual  enterprise,  has  passed  through  vicissitudes,  but  has 
never  lacked  marvellous  loyalty  from  faculty  and  students 
alike.  Her  service  has  been  heroic  and  inspiring.  In  a 

f  340  ] 


THE  UNIVERSITY  OF  DAYTON 


spirit  of  loftiest  consecration,  the  Religious  of  the  Society 
of  Mary  who  form  her  faculty  have  wrought  unsparingly 
to  fulfil  her  mission,  with  results  that  make  the  world 
her  debtor.  Seventy  years  is  a  brief  span  in  the  life  of 
an  educational  institution,  when  one  thinks  of  the  centuried 
schools  of  the  Old  World,  but  these  seventy  years  have 
been  rich  in  achievement,  and  they  have  left  the  University 
immeasurably  richer  in  promise.  That  God  may  abun¬ 
dantly  reward  the  achievement  and  bless  and  fructify  the 
promise  is  the  prayer  of  all  the  old  students  who  have  left 
her  halls  fortified  for  the  battle  of  life.  That  God  may 
continue  to  protect  and  guide  her  through  all  her  glorious 
existence  is  the  prayer  of  all  who  have  come  under  her 
benign  influence. 


[341] 


THE  WORK  OF  THE  DOMINICANS  IN  EDUCATION 


Reverend  George  Boniface  Stratemeier, 

0.  P.,  S.  T.  Lr.,  Ph.  D. 

THE  history  of  Dominican  education  within  the 
confines  of  the  United  States  is  as  old  as  the  his¬ 
tory  of  Saint  Joseph's  Province  of  the  Order  of 
Preachers.  When  the  Reverend  Edward  Dominic  Fenwick, 
O.  P.,  founder  of  the  province  and  the  first  Bishop  of  Cin¬ 
cinnati,  laid  the  foundations  of  the  Order  in  Kentucky  the 
project  of  an  educational  institution  was  one  of  the  fore¬ 
most  in  his  mind.  His  cherished  ambition  was  to  train  a 
native  clergy  for  the  work  of  the  apostolate  and  towards 
this  end  he  decided  to  found  a  seat  of  learning  to  be  known 
as  Saint  Thomas  of  Aquin  College,  which  was  to  become 
“the  Mother  Institution  of  the  Old  West." 

Shortly  after  the  arrival  of  Father  Fenwick  and  his 
first  co-laborers  in  Kentucky,  two  nephews  of  the  future 
Ordinary  of  Cincinnati  also  journeyed  there  with  the  inten¬ 
tion  of  entering  the  proposed  college  and,  perhaps  later, 
the  novitiate  of  the  Order.  This  was  about  the  beginning 
of  the  year  1806.  These  boys  received  instruction  under 
the  tutorship  of  Fathers  Samuel  T.  Wilson  and  William  R. 
Tuite.  Other  lads  of  the  vicinity  soon  applied  for  admis¬ 
sion  to  these  courses  of  instruction,  and  it  soon  became 
necessary  to  take  steps  toward  the  erection  of  the  new 
institution  under  the  patronage  of  the  Angel  of  the  Schools. 
In  1807  the  Fathers  opened  their  school,  located  near 
Springfield,  Kentucky,  in  connection  with  the  Convent  of 
Saint  Rose.  All  worked  eagerly  in  establishing  this  edu¬ 
cational  foundation  which  they  fondly  hoped  to  see  a  center 
of  intellectual  and  apostolic  activity,  contributing  its  quota 

[342] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


toward  the  welfare  of  religion  and  diffusing  its  wholesome 
influence  over  the  country. 

From  a  letter  of  Father  Fenwick  to  Father  Richard 
L.  Concanen,  then  assistant  to  the  Superior-General  of  the 
Order  in  Rome,  dated  July  10,  1808,  we  learn  that  the  first 
enrolment  of  the  college  consisted  of  twenty-two  boys. 
Twelve  were  educated  at  the  rate  of  $100  per  annum,  while 
the  remainder  were  received  without  charge.  It  also  tells 
us  that  they  made  rapid  progress  in  Latin,  to  which  they 
devoted  their  best  efforts  during  the  first  year  of  work. 
The  college  and  convent  occupied  a  building  one  hundred 
and  five  feet  long  and  was  three  stories  in  height.  From 
this  edifice  a  wing  extended  from  the  east  to  the  length  of 
eighty  feet. 

The  number  of  pupils  in  the  college  rapidly  increased, 
at  one  time  numbering  as  many  as  200.  Protestants  as 
well  as  Catholics  attended  from  the  neighboring  settlements 
and  from  a  distance.  From  this  it  is  apparent  that  the 
institute  was  not  solely  established  for  the  training  of 
aspirants  for  the  sacerdotal  state.  The  course  of  studies 
comprised  the  elementary  branches  as  well  as  the  classics. 
In  addition  to  their  scholastic  work,  the  boys  devoted  sev¬ 
eral  hours  of  each  day  to  manual  labor,  thereby  helping 
to  defray  the  expenses  of  their  tuition.  The  novices  and 
younger  members  of  the  Order  occupied  the  positions  of 
professors  and  officers  in  the  establishment.  Saint  Thomas 
College  flourished  about  two  decades.  Toward  the  close  of 
that  period  the  fathers  began  to  limit  the  number  of  their 
scholars,  and  in  1828  ceased  to  receive  any  other  applicants 
than  those  destined  to  membership  in  the  Dominican  Order. 
The  college  was  founded  amid  difficulties  which  were  the 
common  lot  of  the  pioneer  and  which  would  have  appalled 
any  but  men  of  the  strongest  courage  and  whose  labors 
were  inspired  by  love  for  God  and  the  spread  of  His  king¬ 
dom  on  earth.  To  the  lot  of  no  other  educational  insti¬ 
tution,  possibly,  have  fallen  greater  trials  and  obstacles. 

[343] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Yet  during  the  years  of  its  educational  activities,  the  col¬ 
lege  attained  no  small  measure  of  success  and  fame  and 
exerted  an  influence  that  was  felt  throughout  the  South. 
It  effected  much  good  for  the  early  Church  in  Kentucky 
and  left  its  impress  on  the  Catholicism  of  the  State.  It 
closed  its  doors  mainly  because  of  the  increasing  demand 
for  the  services  of  the  fathers  on  the  missions  of  Kentucky 
and  Ohio. 

Within  the  walls  of  Saint  Thomas  College  were  edu¬ 
cated  wholly  or  in  part  such  men  as  Jefferson  Davis,  Pres¬ 
ident  of  the  Confederacy;  Judge  Stephen  Ormsby;  Doctors 
Christopher  Rudd,  Benjamin  and  Richard  Wathen,  exem¬ 
plary  Catholics  and  leading  citizens  and  physicians  of  the 
State;  the  noted  priest  and  orator,  the  Reverend  Robert 
A.  Abell;  the  great  missionary,  the  Reverend  Elisha  J. 
Durbin,  and  nearly  all  the  first  recruits  of  the  Province 
of  Saint  Joseph.  The  early  Dominicans  who  studied  in 
this  institution  were  the  Right  Reverend  Richard  Pius 
Miles,  first  Bishop  of  Nashville,  Tennessee;  the  learned 
and  zealous  Father  William  T.  Willett;  the  Very  Reverend 
N.  D.  Young,  co-apostle  of  Ohio,  provincial  and  once  pro¬ 
posed  for  the  Bishopric  of  Vincennes,  Indiana;  the  Very 
Reverend  J.  T.  Jarboe,  missionary  in  Kentucky,  Ohio,  Ten¬ 
nessee  and  Wisconsin;  the  Very  Reverend  C.  P.  Mont¬ 
gomery,  provincial  and  nominated  first  Bishop  of  Monterey, 
California;  Stephen  Montgomery,  co-founder  of  the  Cath¬ 
olic  Telegraph  and  president  of  the  Athenaeum,  Cincinnati, 
Ohio;  the  Reverend  Samuel  L.  Montgomery,  long  a  mis¬ 
sionary  in  Ohio,  Kentucky  and  Tennessee  and  Vicar-Gen¬ 
eral  of  the  Diocese  of  Nashville;  the  Reverend  Thomas 
Martin,  missionary  in  Kentucky,  Ohio  and  New  York 
and  friend  and  adviser  of  the  Most  Reverend  Archbishop 
Hughes ;  the  zealous  Fathers  J.  V.  Bullock,  J.  H.  McGrady, 
T.  J.  Polin,  C.  D.  Bowling  and  J.  H.  Clarkson,  whose  apos¬ 
tolic  labors  extended  through  many  States  of  the  Union; 
Doctor  John  Harney,  who,  after  the  death  of  his  wife, 

[344] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


joined  the  Order  and  died  while  still  a  novice,  and  the 

* 

Most  Reverend  Thomas  L.  Grace,  second  Bishop  of  St.  Paul, 
Minnesota,  and  subsequently  titular  Archbishop  of  Siunia. 

The  second  college  conducted  by  the  Dominican  Fathers 
was  that  founded  at  Sinsinawa,  Wisconsin,  by  Father 
Samuel  C.  Mazzuchelli,  0.  P.,  in  1846.  Thirteen  years 
of  apostolic  life  among  the  Indians  and  on  the  missions 
throughout  Michigan,  Wisconsin,  Illinois  and  Iowa  had 
convinced  the  zealous  priest  that  a  second  province  of  Friar 
Preachers  in  the  United  States,  with  its  center  in  the  grow¬ 
ing  northwest  country,  would  hasten  the  development  of 
the  Church  in  that  locality.  Like  Father  Fenwick,  Father 
Mazzuchelli  believed  that  a  Catholic  college  would  not 
merely  be  a  blessing  to  the  youth  of  that  section,  but  would 
also  be  the  most  effectual  means  of  building  up  the  new 
province.  At  first  it  was  intended  that'  the  foundation 
should  be  made  at  Galena,  Illinois.  It  was  later  decided, 
however,  to  build  at  Sinsinawa.  The  new  province  was 
named  after  Saint  Charles,  patron  saint  of  its  founder. 
The  educational  institution  came  to  be  known  as  Saint 
Dominic’s  College  or  Sinsinawa  Mound  College,  from  the 
name  of  the  prominent  hill  at  the  base  of  which  it  stood. 
It  was  incorporated  under  the  laws  of  the  State,  “to  afford 
instruction  in  the  liberal  arts  and  sciences,”  on  March  11, 
1848. 

Because  of  the  lack  of  vocations  in  the  new  and  unde¬ 
veloped  country  and  the  impossibility  of  obtaining  a  suffi¬ 
cient  number  of  members  of  his  Order  from  abroad,  this 
province,  at  the  request  of  its  founder,  was  fused  into  that 
of  Saint  Joseph  in  1849.  In  the  Fall  of  that  year  the  Rev¬ 
erend  Joseph  T.  Jarboe  was  appointed  president  of  the 
institution,  leaving  Father  Mazzuchelli  to  devote  himself 
exclusively  to  missionary  work. 

The  college  had  a  corps  of  excellent  professors.  The 
building  was  of  limestone,  commodious  and  comfortable 
and  far  beyond  what  was  common  in  the  West  at  that 

[345] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


time.  Men  in  distinguished  walks  of  life  boasted  that  they 
had  received  their  education  within  its  walls.  Probably 
its  most  distinguished  alumnus  was  the  Very  Reverend 
Charles  H.  McKenna,  O.  P.,  P.  G.,  noted  missionary  and 
apostle  of  the  Holy  Name  Society  in  the  United  States. 
In  1866  it  ceased  its  educational  activities,  due  to  the  action 
of  Father  William  D.  O’Carroll,  provincial  of  Saint  Joseph’s 
Province,  who  set  himself  against  colleges  as  opposed  to 
his  ultra-contemplative  idea  of  the  religious  life.  This 
institution  was  later  converted  into  the  present  academy 
and  college  for  young  ladies  under  the  title  of  Saint  Clara 
College  and  placed  in  charge  of  the  Sisters  of  Saint 
Dominic. 

A  third  college,  at  Somerset,  Ohio,  conducted  under 
Dominican  auspices  was  opened  in  1850  and  placed  under 
the  patronage  of  Saint  Joseph.  The  usual  college  courses 
were  taught  and  opportunity  for  improvement  in  literary 
endeavors  was  afforded  through  the  agencies  of  the  Philo- 
pedian  Society  and  the  college  paper,  the  Collegian.  The 
school  flourished  from  the  beginning  and  was  most  suc¬ 
cessful  until  the  outbreak  of  the  Civil  War,  in  1861.  As 
the  greater  number  of  students  were  from  the  Southern 
States,  it  was  forced  to  cease  its  educational  work  two 
years  later,  the  war  having  diminished  the  number  of  its 
pupils  from  the  North  as  well  as  making  it  impossible  for 
the  young  men  of  the  South  to  attend  school  in  that  section 
of  the  country.  During  the  short  period  of  its  existence, 
Saint  Joseph’s  College  educated  men  who  became  promi¬ 
nent  in  the  various  professions.  Owing  to  the  pressing 
need  of  priests  for  various  churches  and  missions  under 
the  care  of  the  Dominican  Fathers  and  the  action  of  Father 
O’Carroll  no  attempt  was  subsequently  made  to  reopen  this 
institution. 

Such  then,  in  briefest  outline,  is  the  history  of  the 
three  educational  establishments  conducted  in  the  early 
years  of  Saint  Joseph’s  Province  by  the  Dominicans.  Dur- 

[346] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


mg  this  period,  the  Convents  of  Saint  Rose,  Springfield, 
Kentucky,  and  Saint  Joseph,  Somerset,  Ohio,  served  as 
novitiates  for  the  province.  Ecclesiastical  studies  were 
pursued  by  the  aspirants  to  the  priesthood  in  the  Order 
during  those  years  at  both  institutions.  Later  Saint  Rose's 
Convent  became  the  novitiate  and  Saint  Joseph’s  Convent 
the  House  of  Studies  of  the  province,  the  latter  continuing 
as  such  until  the  opening  of  the  magnificent  College  of  the 
Immaculate  Conception  at  the  Catholic  University,  Wash¬ 
ington,  District  of  Columbia,  in  1905. 

Unique  among  the  colleges  grouped  about  the  Catholic 
University  is  this  House  of  Studies,  or  Studium  Generate, 
of  the  Friar  Preachers.  Its  lineage  can  be  traced  back 
over  the  space  of  a  century  to  Saint  Joseph’s  Priory,  Som¬ 
erset,  Ohio,  and  Saint  Rose’s  Priory,  Springfield,  Kentucky. 
On  April  23,  1903,  the  late  Cardinal  Gibbons  turned  the 
first  sod  on  the  site  of  the  new  foundation.  On  August 
16,  the  feast  of  the  Dominican  Saint  Hyacinth,  Cardinal 
Falconio,  then  Apostolic  Delegate,  laid  the  cornerstone. 
The  sermon  on  this  occasion  was  preached  by  Cardinal 
O’Connell,  then  Bishop  of  Portland,  Maine.  The  com¬ 
munity  took  possession  of  their  handsome  Gothic  college 
on  August  18,  1905,  and  two  days  later,  Cardinal  Gibbons 
blessed  the  edifice.  The  beautiful  chapel  was  dedicated 
to  the  service  of  the  Most  High  by  Cardinal  Falconio  on 
February  2,  1907.  The  provincial  of  Saint  Joseph’s  Prov¬ 
ince,  the  Very  Reverend  L.  F.  Kearney,  0.  P.,  S.  T.  M., 
delivered  the  sermon. 

The  course  of  studies  prescribed  for  a  Dominican 
studium  generate  is  substantially  the  same  as  that  framed 
by  the  collaboration  of  Blessed  Albertus  Magnus,  Saint 
Thomas  Aquinas  and  Peter  of  Tarantasia,  afterwards  Pope 
Innocent  V  and  now  venerated  as  Blessed  Innocent,  all  of 
the  Order  of  Preachers.  Seven  centuries  of  educational  tra¬ 
dition  of  the  highest  order  form  the  heritage  of  the  Domini¬ 
can  student  of  to-day.  The  institution  of  a  studium  gen - 

[347  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


erale  pertains  to  the  authority  of  a  General  Chapter  of  the 
Order  or  to  the  action  of  the  Master-General.  Each  prov¬ 
ince  has  the  right  to  possess  its  own  house  of  studies.  The 
students  must  be  congregated  in  one  locality.  In  case  their 
number  is  too  large,  they  may  be  separated  into  two  groups, 
philosophers  and  theologians,  in  such  a  manner,  however, 
that  both  bodies  constitute  one  studium. 

For  the  formation  of  a  formal  house  of  studies,  three 
things  are  required:  1,  that  the  studium  be  instituted  by 
the  supreme  authority  of  the  Order;  2,  that  the  officials  of 
the  college  be  designated  by  the  Master-General  at  Rome; 
and  3,  that  the  course  of  studies  be  conducted  as  approved 
by  the  authority  of  the  Order's  supreme  superior.  Thus 
the  conduct  of  an  institute  of  this  kind  is  regulated  by  the 
highest  authority  of  the  Order. 

A  span  of  seven  years  is  necessary  to  complete  the 
prescribed  course,  three  years  for  philosophy  and  four  for 
theology.  During  the  philosophical  course,  Logic,  Criteri- 
ology,  Ontology,  Cosmology,  Psychology,  Natural  Theology 
and  Ethics  form  the  subject  matter  of  the  curriculum. 
The  other  branches  of  study  to  which  assiduous  attention 
is  devoted  comprise  General  Theology,  Introduction  to 
Sacred  Scripture,  Church  History  and  History  of  Philos¬ 
ophy.  The  theological  course  is  made  up  of  Scriptural 
Exegesis,  Dogmatic  and  Moral  Theology,  Canon  Law, 
Sacred  Eloquence  and  the  History  of  the  Order  of  Preach¬ 
ers.  Added  to  these  studies  according  to  the  requirements 
of  Canon  Law  are  the  following,  Pastoral  Theology,  Liturgy 
and  Gregorian  Chant.  The  textbook  in  theology  is  the 
Summa  Theologica  of  Saint  Thomas  Aquinas.  The  other 
authors  employed  must  be  approved  by  the  supreme  mod¬ 
erator  of  the  Order. 

The  examinations  that  the  student  must  undergo  are 
all  regulated.  These  must  be  at  least  annual  and  must 
embrace  an  oral  as  well  as  a  written  examination.  The 
former  must  be  undergone  by  every  student  and  must  be 

[348] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


held  one  month  before  the  close  of  the  scholastic  year. 
Furthermore,  it  is  to  last  two  hours.  The  oral  test  is 
held  at  the  close  of  the  school  year.  It  embraces  the  whole 
year’s  work  distributed  over  sixty  theses.  It  is  left  to  the 
discretion  of  the  officials  of  each  house  of  studies  whether 
this  examination  is  held  at  the  end  of  the  year  or  so  divided 
that  two  examinations,  each  composed  of  matter  compris¬ 
ing  thirty  theses,  are  held,  one  at  the  termination  of  each 
semester.  In  the  House  of  Studies  of  Saint  Joseph’s  Prov¬ 
ince  two  examinations  are  held,  one  at  mid-year  and  the 
other  at  the  close  of  the  scholastic  term.  In  each  of  these 
every  student  is  interrogated  for  a  period  of  forty  minutes 
before  five  or  six  professors.  Those  qualified  to  conduct 
these  examinations  are  the  lectors  in  Sacred  Theology 
(actually  engaged  in  teaching)  and  the  masters  in  Sacred 
Theology. 

The  officials  of  a  house  of  studies  comprise  the  regent 
and  the  bachelor  of  studies  and  the  master  of  students. 
These  are  appointed  by  the  Master-General.  The  term  of 
office  of  the  regent  of  studies  lasts  six  years.  All  the  offi¬ 
cers  of  the  studium  as  well  as  all  the  lectors  are  subject 
to  the  regent  in  matters  pertaining  to  study,  such  as  lec¬ 
tures,  public  disputations,  circles,  cases  of  conscience  and 
all  other  academic  exercises.  The  regent  must  preside  at 
the  public  disputations.  It  is  his  duty  to  keep  the  record 
of  the  theses  defended  as  well  as  to  record  the  results  of 
the  examinations,  which  must  be  forwarded  to  the  Master- 
General  at  stated  times.  The  bachelor  of  studies  performs 
the  duties  of  the  regent  in  his  absence.  The  principal 
duties  of  the  master  of  students  embrace  the  drawing  up 
of  documents  required  by  the  pupils  upon  completion  of 
their  studies  and  to  keep  a  record  of  the  professors  and 
students. 

The  professors  in  the  studium  must  have  obtained  the 
degree  of  lector  in  Sacred  Theology  (S.  T.  Lr.).  Before 
a  lector  is  qualified  to  teach  he  must  undergo  a  supple- 

[  349  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


mentary  course  of  studies  comprising  at  least  two  years. 
This  should  consist  of  the  matter  that  is  to  form  the  sub¬ 
ject  of  his  lectures. 

Students  are  admitted  to  the  house  of  studies  after 
the  completion  of  their  year  of  novitiate  and  the  pronounce¬ 
ment  of  their  simple  religious  profession.  They  must  faith¬ 
fully  attend  to  their  classes.  Public  disputations,  circles 
and  other  scholastic  exercises  must  be  frequented  by  all. 
They  must  assiduously  observe  all  the  constitutions  of  the 
Order  formulated  for  the  promotion  of  study,  such  as  the 
hours  prescribed,  the  observance  of  silence  and  the  absten¬ 
tion  from  all  occupations  prejudicial  to  the  spirit  of  study 
that  must  at  all  times  pervade  the  studium.  The  Latin 
language  is  the  medium  of  communication  employed  in 
delivering  the  lectures. 

After  the  completion  of  two  years  of  study  in  the 
Theology  of  Saint  Thomas  Aquinas,  students  who  manifest 
a  marked  ability  are  designated  as  formal  students.  These 
are  destined  for  the  prosecution  of  more  intense  study  than 
is  required  of  the  others,  with  a  view  to  preparing  them 
for  the  reception  of  the  lector's  title  and  of  fitting  them 
for  the  teaching  office.  After  the  prospective  lector  has 
completed  his  course  according  to  the  norm  required  by 
the  constitutions  of  the  Order,  he  must  undergo  a  severe 
examination.  This  must  take  place  in  the  house  of  studies 
during  the  scholastic  year  and  before  five  qualified  exam¬ 
iners.  The  candidate  must  have  completed  four  years  of 
special  study  of  the  Summa  of  the  Angelic  Doctor  pursued 
in  the  studium.  Before  the  close  of  his  final  year  of  study, 
he  must  submit  to  the  faculty  of  the  institution  a  disser¬ 
tation  of  appropriate  length  and  exhaustive  treatment,  the 
subject  matter  of  which  is  determined  by  the  regent  of 
studies  at  the  beginning  of  the  last  year  of  his  course. 
He  must  besides  be  proficient  in  the  Hebrew  language. 

Sixty  theses  embracing  the  principal  subjects  treated 
in  the  entire  course,  philosophical  and  theological,  form 

[350  ] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


the  preparatory  matter  of  the  examination.  These  theses 
are  divided  as  follows :  ten  are  taken  from  Philosophy,  ten 
from  Sacred  Scripture  and  ten  from  Apologetics  or  Funda¬ 
mental  Theology.  Thirty  propositions  from  the  Sumwu 
Theologica  comprise  the  remaining  matter,  of  which  fifteen 
are  taken  from  the  Dogmatic  portion  and  fifteen  from  the 
Moral.  Three  days  before  the  examination  the  candidate 
presents  himself  before  the  regent  of  studies  and  draws 
ten  theses  by  lot  from  these  sixty,  five  from  Theology  and 
five  from  the  remaining  subjects.  On  these  he  will  be 
examined.  Having  had  his  dissertation  approved  and  suc¬ 
cessfully  passed  this  examination,  the  formal  student  is 
promoted  to  the  lectorate. 

The  supplementary  studies  to  be  pursued  by  the  lector 
of  Sacred  Theology  before  he  is  admitted  to  the  teaching 
staff  of  a  house  of  studies  must  be  taken  in  some  college 
of  the  Order  or  in  an  approved  university.  Four  courses 
are  selected  for  these  complementary  studies:  1,  Philos¬ 
ophy,  Mathematics  and  the  Natural  Sciences;  2,  Sacred 
Scripture  and  Oriental  Languages ;  3,  Patrology  and  Eccle¬ 
siastical  History;  4,  Canon  Law  and  the  judicial  and  social 
sciences.  Sacred  Theology,  however,  is  the  science  to 
which  every  student  must  devote  his  best  efforts. 

The  next  degree  which  a  lector  may  obtain  is  that  of 
Bachelor  in  Sacred  Theology  (S.  T.  B.).  In  order  to  secure 
this  academic  distinction,  the  lector  must  have  completed 
the  supplementary  studies  outlined  above  during  a  period 
of  two  years  and  have  taught  in  a  house  of  studies  seven 
years.  A  printed  work  of  excellent  merit,  the  product  of 
his  pen,  must  be  presented  before  he  is  admitted  to  the 
examination  (ad  gradus)  for  the  degree.  This  examina¬ 
tion  must  take  place  in  a  formal  house  of  studies  and  must 
be  conducted  before  five  accredited  examiners  and  lasts 
four  hours. 

The  highest  scholastic  honor  attainable  by  a  Friar 
Preacher  is  the  Mastership  in  Sacred  Theology  (S.  T.  M.). 

[351] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


In  order  to  obtain  this,  the  following  conditions,  must  be 
fulfilled:  The  applicant  must  be  exceptionally  proficient 
in  the  sacred  sciences.  He  must  have  successfully  passed 
the  examination  ad  gradus  for  the  bachelorship  and  must 
have  taught  with  distinction  six  years  after  having  been 
made  a  bachelor.  Moreover,  the  petition  for  the  candi¬ 
date’s  promotion  must  be  presented  to  the  supreme  author¬ 
ity  in  the  Order  by  action  of  the  capitulars  assembled  in 
a  Provincial  Chapter.  He  must  finally  be  approved  by  the 
Master-General  or  by  a  General  Chapter  of  the  whole 
Order.  At  present  there  are  in  the  Province  of  Saint 
Joseph  twenty-seven  lectors,  one  bachelor  and  ten  masters 
in  Sacred  Theology. 

The  students  who  are  destined  after  their  ordination 
to  the  priesthood  to  work  in  the  parishes  and  on  the  mis¬ 
sions  are  required  to  complete  a  supplementary  course 
composed  of  the  following  subjects:  Homiletics,  Herme¬ 
neutics,  Sacred  Eloquence  and  Pastoral  Theology.  Those 
destined  to  teach  in  the  colleges  under  the  charge  of  the 
province  are  offered  every  facility  to  perfect  themselves 
in  the  branches  they  are  to  teach  to  follow  courses  at 
different  universities,  notably  the  Catholic  University  of 
America. 

The  student  body  at  the  Dominican  House  of  Studies 
at  Washington  numbers  (1922)  eighty-three.  At  present 
the  first  year  of  the  study  of  Philosophy  is  spent  at  Saint 
Rose  Convent,  Springfield,  Kentucky.  As  this  institution 
forms  one  studium  generate  with  that  at  Washington, 
twenty-three  more  students  must  be  added  to  this  number, 
bringing  the  enrollment  of  the  studium  to  106.  The  pro¬ 
fessorial  staff  numbers  eleven.  During  the  summer  recess, 

the  students  of  the  House  of  Studies  continue  their  course 

* 

in  Sacred  Eloquence  at  the  Dominican  College,  Ocean  City, 
Maryland. 

Two  other  institutions  of  learning  are  conducted  by 
the  Dominican  Fathers  of  Saint  Joseph’s  Province.  The 

[  352] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


first  of  these  is  located  at  Columbus,  Ohio.  In  January, 
1905,  the  Right  Reverend  James  J.  Hartley,  Bishop  of 
Columbus,  requested  the  members  of  this  province  to 
assume  charge  of  the  proposed  high  school  and  college 
which  he  intended  to  establish.  The  offer  was  accepted 
by  the  provincial  and  arrangements  were  made  to  secure 
an  appropriate  site  and  to  erect  a  suitable  building  during 
the  same  year.  The  first  classes  were  opened  on  Septem¬ 
ber  12,  1905,  with  sixty-two  students  enrolled,  occupying 
three  rooms  in  Saint  Patrick’s  Parochial  School  building. 
The  site  chosen  for  the  new  structure  was  the  one  at  pres¬ 
ent  occupied,  comprising  four  acres  fronting  on  Mount 
Vernon  and  Washington  Avenues.  The  edifice,  providing 
six  classrooms  with  a  large  hall  and  a  residence  adjoining 
for  the  professors,  was  begun  in  June,  1905,  and  completed 
in  January,  1906.  The  classes  convened  for  the  first  time 
in  the  new  quarters  on  February  6,  1906. 

In  September,  1909,  it  became  necessary  to  rent  a 
building  for  the  accommodation  of  boarding  students. 
During  that  year  the  attendance  had  increased  to  115. 
By  the  year  1911,  the  enrollment  had  become  so  numerous 
as  to  render  it  imperative  to  erect  another  addition  to  the 
college.  Ground  was  broken  for  this  wing  on  March  25, 
1912,  and  the  building  was  ready  for  occupancy  in  Septem¬ 
ber  of  the  same  year. 

Until  late  in  1911,  the  school  was  known  as  Saint  Pat¬ 
rick’s  College.  Application  for  a  charter  was  then  made 
and  it  was  decided  that  the  institution,  as  named  in  this 
document,  should  be  known  as  Aquinas  College.  The  appli¬ 
cation  for  the  charter  was  filed  with  the  Secretary  of  State 
on  December  13,  1911,  and  the  petition  was  granted  five 
days  later. 

The  object  of  Aquinas  College  is  to  offer  to  Catholic 
youth,  principally  of  the  Diocese  of  Columbus,  the  advan¬ 
tages  of  a  higher  Catholic  education.  The  Classics,  His¬ 
tory,  Letters,  Mathematics  and  the  Sciences  form  the  prin- 

[353  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


cipal  branches  of  study.  A  school  of  commerce  is  also 
connected  with  the  institution  to  enable  those  so  desiring 
to  prepare  themselves  for  the  various  business  professions. 
As  an  aid  toward  their  improvement  in  English,  the  stu¬ 
dents  publish  a  college  monthly  known  as  the  Patrician . 
The  student  body  of  Aquinas  College  during  the  scholastic 
year  1921-1922,  totalled  about  350,  while  the  professorial 
staff  numbered  fourteen. 

Providence  College,  Providence,  Rhode  Island,  is  the 
latest  educational  institution  over  which  the  Dominican 
Fathers  of  Saint  Joseph's  Province  have  assumed  charge. 
This  was  founded  by  the  late  Right  Reverend  Matthew 
Harkins,  Bishop  of  Providence,  to  meet  the  growing  edu¬ 
cational  needs  of  the  youth  of  the  diocese  and  the  State. 
The  establishment  of  a  school  of  higher  education  had  long 
been  a  cherished  thought  in  the  mind  of  the  Bishop,  but 
not  until  he  had  passed  his  thirtieth  year  in  the  adminis¬ 
tration  of  the  affairs  of  his  diocese,  founding,  broadening 
and  placing  on  a  solid  basis  its  varied  institutions,  spiritual, 
charitable,  social,  educational,  did  he  consider  the  time  ripe 
for  this,  the  crowning  labor  of  his  episcopate.  In  further¬ 
ance  of  this  purpose,  in  the  Fall  of  1916,  Bishop  Harkins 
extended  an  invitation  to  the  Dominican  Fathers  to  estab¬ 
lish  a  college  within  the  limits  of  the  episcopal  city,  organ¬ 
ize  the  course  of  instruction  and  designate  the  teaching 
faculty.  The  invitation  was  accepted  by  the  provincial, 
who  in  consultation  with  the  Bishop  proceeded  to  formu¬ 
late  plans  for  the  present  and  future  college  buildings. 
In  anticipation  of  this  action  the  Bishop  some  years  before 
had  procured  a  tract  of  seventeen  acres,  situated  at  the 
junction  of  River  Avenue  and  Eaton  Street,  which  he 
offered  as  a  site  for  the  college. 

At  the  January  session  of  the  General  Assembly  of 
Rhode  Island,  in  1917,  a  petition  to  incorporate  Providence 
College  was  presented  to  the  legislature  and  granted  unani¬ 
mously.  It  was  duly  signed  by  the  Governor.  “To  pro- 

[  354  ] 


WORK  OF  THE  DOMINICANS  IN  EDUCATION 


mote  virtue  and  piety  and  learning  in  such  of  the  languages 
and  of  the  liberal  arts  and  sciences  as  shall  be  recommended 
from  time  to  time  by  the  corporation/’  the  charter  confers 
ample  powers  of  administration  and  authority,  “to  deter¬ 
mine  and  regulate  the  course  of  instruction  .  .  .  and 
to  confer  such  degrees  as  are  usually  conferred  by  colleges 
and  universities.’’ 

At  the  first  meeting  of  the  corporation  the  executive 
committee  was  authorized  to  proceed  with  the  erection  of 
a  suitable  college  building.  The  result  was  the  beautiful 
Gothic  structure  named  after  the  founder  Bishop  Harkins 
Hall.  In  its  class  rooms  and  lecture  halls  it  has  accom¬ 
modations  for  600  students.  In  addition,  it  has  distinct 
laboratories  and  lecture  rooms  for  chemistry,  physics  and 
biology,  astronomical  observatory,  assembly  hall,  library, 
gymnasium  and  chapel.  As  designed  this  is  to  be  the 
dominant  unit  of  the  future  group  of  buildings. 

Three  courses  of  study  leading  to  the  degrees  of  Bach¬ 
elor  of  Arts,  Bachelor  of  Literature  and  Bachelor  of  Science 
are  arranged  in  programs  designed  to  give  a  broad  and 
liberal  training  along  lines  chosen  by  the  student  as  his 
life  work.  In  the  sophomore,  junior  and  senior  years,  in 
addition  to  the  prescribed  studies,  a  limited  number  of 
elective  branches  are  permitted  to  the  student.  Those  con¬ 
templating  professional  courses  in  schools  of  law,  medicine 
and  pedagogy  are  permitted  a  wider  latitude  and  a  large 
degree  of  substitution  for  prescribed  studies,  with  a  view 
to  preparing  them  for  advanced  standing  in  these  insti¬ 
tutions.  The  enrollment  for  the  year  1921-1922  was  com¬ 
posed  of  approximately  275  students. 

In  addition  to  the  members  of  Saint  Joseph’s  Province 
who  are  serving  as  professors  in  the  various  schools  con¬ 
ducted  by  the  Fathers,  more  are  engaged  in  professorial 
work  in  other  educational  institutions.  Two  of  the  chairs 
in  the  Catholic  University  of  America  are  occupied  by 
Dominicans,  those  of  Dogmatic  Theology  and  Thomistic 

[355  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Philosophy.  Religious  instruction  is  also  given  at  the 
University  by  one  of  the  Fathers  connected  with  the 
Dominican  House  of  Studies.  Three  members  of  the  Order 
teach  in  Maryknoll,  Ossining,  New  York,  the  seminary  of 
the  Catholic  Foreign  Mission  Society  of  America.  Besides, 
four  professors  in  La  Salle  Academy,  Providence,  Rhode 
Island,  are  Dominicans. 

The  educational  institutions  described  in  the  preced¬ 
ing  paragraphs  are  conducted  by  the  Fathers  of  Saint 
Joseph’s  Province,  which  comprises  the  territory  east  of 
the  Rocky  Mountains.  The  Province  of  the  Holy  Name 
of  Jesus,  which  embraces  the  States  west  of  the  Rocky 
Mountains,  has  a  college  at  Ross,  Marin  County,  California. 
This  is  the  preparatory  school  and  the  future  novitiate  and 
house  of  studies  for  that  province.  It  was  opened  in  Sep¬ 
tember,  1921.  For  many  years  the  younger  members  of 
the  Order  belonging  to  that  province  received  their  philo¬ 
sophical  and  theological  training  at  Saint  Dominic’s  Priory, 
Benicia,  California,  until  they  were  sent  to  the  House  of 
Studies  of  Saint  Joseph’s  Province.  The  Most  Holy  Rosary 
Province  of  the  Philippine  Islands  has  its  house  of  studies 
in  Rosaryville,  Ponchatoula,  Louisiana.  It  is  worthy  of 
note  that  the  members  of  this  province  conduct  two  educa¬ 
tional  institutions  in  the  Philippine  Islands,  the  College  of 
San  Juan  de  Letran  and  the  University  of  Manila,  both 
in  Manila. 


BIBLIOGRAPHY 

Archives  of  Saint  Joseph’s  Province  of  Dominican  Fathers;  Rev¬ 
erend  V.  O’Daniel,  O.  P.,  “The  Right  Reverend  Edward  D.  Fenwick, 
O.  P.,”  Washington,  D.  C.,  1920,  and  “Very  Reverend  Charles  H. 
McKenna,  O.  P.,”  New  York,  1917;  Reverend  James  Bums,  C.  S.  C., 
“The  Catholic  School  System  in  the  United  States,”  New  York,  1908; 
Webb,  “The  Centenary  of  Catholicity  in  Kentucky,”  Louisville,  1884; 
“Memoirs  of  Father  Mazzuchelli,  O.  P.,”  Chicago,  1915;  “De  Studi- 
orum  Dispositione  in  Ordine  Praedicatorum,”  Roma,  1919;  “The  Cen¬ 
tenary  of  Saint  Joseph’s  Parish,”  Somerset,  O.,  1918;  Rosary  Maga¬ 
zine,  Vol.  XXIII,  No.  4;  Dominican  “Year  Books”;  Catalogues  of 
Aquinas  College  and  Providence  College. 

[  356  ] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


Reverend  Albert  O’Brien,  0.  F.  M. 

IF  we  would  understand  the  efforts  and  attainments  of 
the  Franciscan  friars  along  educational  lines,  we  must 
know  the  spirit  which  animated  them.  For  them,  as 
for  their  founder,  Saint  Francis  of  Assisi,  their  one  ideal 
was  the  ‘‘Poor  Christ.”  Their  Divine  Master  was  to  be 
sought  and  served  in  the  person  of  the  despised  of  this 
world,  the  outcast  and  the  forgotten.  Because  he  saw  in 
such  as  these  an  image  of  the  Christ  Who  was  rejected 
by  His  own  people,  the  humble  brown-clad  friar  felt  him¬ 
self  irresistibly  impelled  by  his  love  for  his  suffering  Lord 
to  go  out  upon  the  highways  of  the  world,  to  labor  in  the 
field,  to  visit  in  the  cottages  of  the  peasant;  he  thought 
thus  to  live  the  life  of  Christ  among  His  people  and  to 
establish  a  love  and  knowledge  of  Him  in  their  hearts,  that 
Christ  might  reign  among  those  whom  He  was  so  fond  of 
calling  His  own.  The  friar  had  the  clear-sighted  vision 
that  only  love  can  give,  and  he  brought  to  his  task  a  direct¬ 
ness  of  thought  and  a  vigor  of  purpose  more  uncommon 
than  one  likes  to  admit.  The  simple  friar  had  his  end  so 
plainly  in  view  that  he  is  often  thought  to  have  overlooked 
the  means  to  that  end;  the  truth  of  it  is,  that  he  has  not 
lost  sight  of  the  true  perspective  of  means  and  end,  and 
while  others  are  losing  time  in  perfecting  the  means,  he 
has  journeyed  on  with  calm  serenity  and  attained  the 
end. 

All  of  which  may  appear  foreign  to  the  subject  matter 
of  our  paper ;  but  it  is  altogether  pertinent,  since  the  friars 
are  but  too  often  accused  of  neglecting  the  part  which 
education  plays  in  civilizing  a  people.  The  missionary  friar 

[357] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


comes  as  the  crier  of  Christ.  He  brings  with  him  no  pres¬ 
tige  of  rank,  of  family,  of  wealth.  He  feigns  even  the 
ignorance  of  those  he  would  teach  that  he  may  better  gain 
their  confidence.  His  first  message  is  Christ  crucified;  his 
second  the  lesson  that  Nature  teaches  of  this  crucified  One. 
Is  not  this  the  true  subordination  of  knowledge?  This  was 
the  wisdom  of  Saint  Francis  of  Assisi,  the  wisdom  that 
gave  birth  to  a  Subtle  Doctor,  John  Duns  Scotus,  and  to  a 
Seraphic  Doctor,  Saint  Bonaventure. 

The  Franciscans  have  been  as  great  in  the  schools  as 
they  have  in  the  missions.  Saint  Francis  himself  conferred 
personally  the  first  licentiate  to  teach  that  was  granted  to 
a  friar  when  he  wrote  to  Saint  Anthony  of  Padua  as  fol¬ 
lows:  “To  Brother  Anthony,  my  Bishop,  Brother  Francis 
sends  his  greetings.  It  is  my  pleasure  that  thou  teach 
theology  to  the  brethren,  provided,  however,  that,  as  the 
Rule  prescribes,  the  spirit  of  prayer  and  devotion  be  not 
extinguished.”  Saint  Anthony  taught  at  Bologna  and  Mont¬ 
pelier,  and  there  is  not  a  university  of  Europe  at  which  the 
friars  were  not  to  be  found.  The  history  of  the  medieval 
universities  is  intertwined  with  such  names  as  Alexander 
of  Hales,  John  of  Rupella,  Adam  of  Marsh,  John  Peckham, 
John  Duns  Scotus,  Saint  Bonaventure  and  so  on. 

But  they  did  not  forget  that  where  Christ  taught  once 
sitting  in  the  seat  of  the  learned,  He  taught  a  hundred 
times  sitting  by  the  wayside.  Hence,  we  find  the  friars 
ever  eager  to  travel  farther  and  farther  from  the  outposts 
of  civilization,  seeking  souls  still  ignorant  of  the  life-giving 
message  of  Christ.  We  are  not  surprised,  then,  to  find 
that  they  were  the  first  to  lend  their  patronage  to  the 
daring  schemes  of  Columbus.  A  document  recently  dis¬ 
covered  in  the  public  library  of  Todi,  in  Umbria,  tells  of 
a  friar  who  accompanied  Columbus  on  his  first  voyage: 

In  this  year,  1492,  Christopher  Columbus,  a  native  of 
Genoa,  sailed  to  India  in  order  to  discover  new  lands  and 
hitherto  unknown  regions;  and  amongst  those  whom  he  took 
in  his  caravel,  we  find  named,  Father  John  Bernardino  Monti- 

[358  ] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


• 

castri,  a  nobleman  of  Todi,  a  man  possessing  great  general 
knowledge,  and  moreover  an  extensive  astronomical  experi¬ 
ence.  This  Franciscan  was  the  father  confessor  of  Colum¬ 
bus.  We  find  that  a  brother  of  Padre  Bernardino  gave  to 
one  of  his  three  sons  the  name  of  Christopher.  (Cf.  Amer¬ 
ican  Historical  Society  “Records,”  1899.) 

It  had  always  been  thought  that  Father  Juan  Perez  de 
Marchena,  guardian  of  the  Franciscan  friary  at  La  Rabida, 
in  Andalusia,  who  accompanied  Columbus  on  his  second 
voyage,  was  the  first  priest  to  plant  the  Cross  on  American 
soil.  We  have  but  little  knowledge  about  either  of  these 
friars,  but  we  do  know  that  the  latter  established  friaries 
at  Isabella,  afterwards  called  Santo  Domingo,  and  at 
La  Vega.  Attached  to  these  were  the  first  schools  of  the 
New  World,  in  which  the  natives  were  taught  reading, 
writing  and  singing.  How  different  were  these  beginnings 
from  those  of  the  much-vaunted  Puritans,  made  some  200 
years  later! 

Some  idea  of  the  rapidity  with  which  the  friars  set  to 
work  in  this  new  continent  may  be  gathered  from  the  fact 
that  at  the  General  Chapter  of  the  Order,  held  at  Tours  in 
1503,  the  friaries  of  Cuba  and  Hispaniola  were  grouped  into 
the  new  Province  of  Santa  Cruz.  The  first  friars  to  land 
on  the  mainland  seem  to  have  been  Father  Juan  Xuarez 
and  his  three  companions,  who  arrived  on  the  northwest 
coast  of  Florida  on  April  14,  1528,  with  the  ill-fated  expe¬ 
dition  of  Narvaez.  All  met  death  at  the  hands  of  the 
natives  except  four  of  the  soldiers.  The  friars  who,  under 
Father  Juan  de  Torres,  accompanied  the  expedition  of 
De  Soto  in  1539  had  but  little  better  success  and  soon 
shared  the  fate  of  their  predecessors.  The  Jesuits  and 
Dominicans  then  came  and  were  able  to  maintain  them¬ 
selves  for  a  short  time,  but  in  1577  they  yielded  the  unfruit¬ 
ful  territory  to  the  friars  once  more.  Under  Father  Alonzo 
de  Reynoso,  they  formed  a  mission  at  St.  Augustine  among 
the  Timucua  Indians,  and  here,  also,  founded  their  first 
school;  the  Indians  proved  very  docile.  Encouraged  by 

[  359  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


this  success,  so  long  in  coming,  the  friars  began  to  extend 
their  activities,  and  in  1593  we  find  four  friar  priests  and 
two  lay-Brothers  working  north  into  Georgia,  where  they 
established  themselves  among  the  Yamasee  Indians. 

At  the  same  time  another  band  of  twelve  set  out  under 
the  noted  Father  Francisco  Pareja  to  reach  the  more  remote 
tribes  of  the  Timucua  people.  The  success  of  their  work 
may  be  guaged  from  a  letter  addressed  to  the  King  of 
Spain  in  1600  by  Father  Pareja,  in  which  he  says,  “There 
are  more  than  eighty  churches  built  by  us  in  the  different 
missions  of  Florida,  and  others  are  under  construction.” 
This  same  friar  wrote  the  most  complete  account  of  the 
Timucua  people,  and  published  five  books  in  their  language ; 
one  was  a  grammar  and  the  others  were  of  a  devotional 
character.  They  were  issued  in  Mexico  between  1612  and 
1617  and  are  the  first  books  that  appeared  in  the  United 
States.  The  press  on  which  they  were  printed  was  one 
carried  to  Mexico  City  by  its  first  Bishop,  the  Franciscan 
Father  Juan  de  Zumarraga,  in  1539. 

In  spite  of  a  temporary  set-back  due  to  an  uprising 
among  the  Yamasees,  in  which  five  missions  stretching 
north  from  St.  Augustine  were  destroyed  and  several  of 
the  friars  killed,  Florida  was  soon  covered  with  missions. 
In  1634  there  were  forty-four  missions  and  over  30,000  In¬ 
dian  converts  living  about  them.  The  friar  was  not  only 
preacher  but  teacher  to  them.  He  first  won  them  to  the 
Cross  and  then  endeavored  to  keep  them  under  its  out¬ 
stretched  arms,  where  civilization  and  culture  begins  and 
also  ends.  But  like  a  storm  that  brews  destruction,  a  flag 
that  did  not  know  submission  to  the  Cross  was  rising  on  the 
horizon.  In  May,  1702,  the  tribes  of  the  Lower  Creek  Na¬ 
tion,  instigated  by  Governor  Moore,  of  Georgia,  swept  down 
upon  the  missions  of  Florida,  destroyed  the  buildings  and 
massacred  the  Indians,  torturing  and  killing  even  the  mis¬ 
sionaries  who  did  not  escape  into  Mexico.  St.  Augustine, 
with  the  most  valuable  library  in  America  at  that  time,  was 

[  360  ] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


destroyed  and  burned.  Lest  anything  be  left  of  the  friars 
and  their  work,  Governor  Moore  himself  came  with  his 
troops  and  completed  the  work  of  destruction.  A  mere 
remnant  of  the  Christianized  Indians  was  left  and  these 
passed  into  history  when  the  English  colony  of  Georgia 
was  established  in  1740.  In  1753,  there  were  but  136 
Indians  in  the  four  mission  stations  that  struggled  on 
around  St.  Augustine.  In  1765  Spain,  in  order  to  recover 
Havana,  ceded  Florida  to  England  and  all  missionary  activ¬ 
ity  thenceforth  ceased.  The  principal  monastery  of  the 
friars,  that  of  St.  Augustine,  is  even  now  a  United  States 
Government  barracks. 

When  Cabeza  de  Vaca  and  his  three  companions,  the 
sole  survivors  of  Narvaez’s  ill-fated  expedition  to  Florida, 
finally  reached  Mexico,  they  told  the  friars  there  of  strange 
peoples  and  countries  they  had  encountered  in  the  North. 
Father  Marcos  de  Niza  immediately  organized  an  expedi¬ 
tion  to  go  in  search  of  these  people,  and  in  May,  1539,  he 
penetrated  to  what  is  now  New  Mexico,  planting  the  Cross 
within  sight  of  the  Zuni  Pueblos,  and  naming  it  the  “New 
Kingdom  of  Saint  Francis.”  He  then  returned  to  Mexico 
and  his  glowing  account  of  what  he  had  seen  urged  Fran¬ 
cisco  Vasquez  de  Coronado  to  conquer  this  new  territory. 
Father  Marcos  went  as  guide,  and  four  other  Franciscans 
joined  him  to  establish  missions.  Among  these  we  find  the 
well-known  Father  Juan  de  Padilla.  Coronado  was  disap¬ 
pointed  both  at  the  poor  success  he  had  in  his  conquest  of 
the  natives  and  at  the  poverty  of  the  country,  and  returned 
to  Mexico.  The  friars,  who  had  quite  different  motives, 
were  not  to  be  discouraged  so  easily,  and  remained.  They 
were  destined,  however,  to  be  but  the  seed  from  which 
Christianity  should  spring.  Father  Padilla,  the  Proto- 
Martyr  of  the  Faith  in  the  United  States,  was  killed  in 
what  is  now  Kansas,  soon  after  1542.  His  companions  soon 
shared  the  same  fate.  But,  nothing  daunted,  in  1581,  another 
band  of  friars  set  out  under  the  protection  of  Francisco 

[361] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Sanchez  Chamuscado.  No  sooner  had  the  soldiers  left  them 
to  return  to  Mexico,  than  the  soil  was  again  moistened  with 
the  blood  of  sons  of  Saint  Francis. 

Effectual  work  in  New  Mexico  dates  from  1598,  when 
Juan  de  Onate  made  the  first  Spanish  settlement  in  that 
territory.  So  successful  was  the  labor  of  the  ten  friars 
who  accompanied  him,  that  in  1617,  there  were  eleven 
churches  there.  Santa  Fe,  founded  by  Onate  in  1605,  was 
a  Spanish  town,  but  all  the  others  were  Indian  Pueblos. 
In  1622  the  friaries  of  New  Mexico  were  grouped  into  the 
independent  “Custody  of  the  Conversion  of  Saint  Paul,” 
with  Father  Alonso  de  Benavides  in  charge.  In  Father 
Alonso’s  memorial  to  the  King  of  Spain,  we  have  a  com¬ 
plete  record  of  the  missions  of  that  time.  Soon  there  was 
not  an  Indian  village  that  did  not  have  its  church  and  its 
school.  The  Indians  learned  “all  the  crafts  and  trades  for 
human  use — such  as  tailors,  shoemakers,  carpenters,  black¬ 
smiths  and  the  rest,  in  which  they  are  very  dexterous.” 
Thus  reads  the  memorial  of  Father  Benavides. 

In  1680  occurred  the  terrible  Pueblo  revolt.  On  the 
first  day  alone,  twenty-one  missionaries  were  slaughtered; 
the  rest  had  to  flee.  The  missions  were  resumed  however 
in  1692  and  remained  vigorous  until  Mexican  independence 
(1822)  withdrew  from  them  the  royal  support  of  Spain. 
The  decline  became  more  rapid  when  the  territory  was 
ceded  to  the  United  States  in  1848.  It  was  only  about 
twenty-five  years  ago  that  the  Franciscans  were  able  to 
resume  their  ancient  inheritance,  and  to-day  missions  are 
once  more  flourishing  under  the  care  of  worthy  friars  from 
the  Province  of  Saint  John  the  Baptist,  whose  mother-house 
is  at  Cincinnati,  Ohio.  Some  of  the  work  is  also  done  by 
the  Sacred  Heart  Province  of  St.  Louis,  Missouri. 

The  history  of  the  friars  in  Arizona  is  similar  to  that 
in  New  Mexico.  The  Jesuits  were  first  in  the  field,  but 
were  expelled  in  1767.  In  1780,  Father  Francisco  Garces 
and  three  companions  founded  two  missions  near  the  mouth 

[362] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


of  the  Gila  River  on  the  California  side  of  the  Rio  Colorado. 
In  July  of  the  following  year  they  were  all  butchered.  Sub¬ 
sequent  friars  were  more  successful  and  the  work  went  on 
until  the  independence  of  Mexico  brought  about  the  expul¬ 
sion  of  the  missionaries.  Missionary  activity  has  been 
resumed  now  under  the  patronage  of  the  Province  of  the 
Sacred  Heart. 

Florida  and  its  missions  had  come  under  the  juris¬ 
diction  of  Cuba,  but  the  remaining  South  and  Southwest 
were  governed  by  the  Mexican  provinces.  The  first  mis¬ 
sionary  to  go  to  Texas  was  the  friar,  Father  Andreas  de 
Olmos,  who  penetrated  into  that  immense  territory  in  1544. 
He  soon  gathered  a  band  of  natives  about  him,  but  returned 
into  Mexico  with  them.  Father  Damian  Mazanet  went 
there  in  1689  and  established  the  first  missions  in  Texas, 
but  these  were  abandoned  by  order  of  the  Viceroy  of  Mexico 
four  years  later.  In  the  meanwhile  the  French  were  get¬ 
ting  into  this  same  territory  and  the  Viceroy  was  moved 
by  political  motives  where  those  of  religion  failed.  In  1685 
La  Salle  had  descended  the  Mississippi  to  its  mouth  and 
erected  a  fort  on  Matagorda  Bay;  on  his  return  north  he 
left  twenty  men  here  with  Father  Zenobius  Membre  and 
Father  Maximus  Le  Clercq,  French  friars,  and  a  Sulpician, 
Father  Chefdeville.  The  foundation  was  unfortunate  and 
all  were  killed  by  hostile  Indians,  but  it  served  a  useful 
purpose  in  arousing  the  Mexican  Viceroy  to  support  mis¬ 
sionary  activities  in  Texas  in  an  effort  to  keep  out  the 
French. 

In  1690,  therefore,  we  find  the  Spanish  friars  once 
more  in  this  territory.  Two  missions  were  established  by 
Father  Mazanet  in  northeastern  Texas,  while  three  others 
were  built  by  Father  Antony  Margil  along  the  Rio  Grande. 
This  latter  even  extended  the  work  over  into  Louisiana  in 
1716.  During  the  war  between  France  and  Spain  (1717) 
the  missions  had  to  be  temporarily  abandoned  and  the  friars 
took  refuge  in  San  Antonio.  Upon  the  return  of  peace,  the 

[  363  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


fathers  set  out  once  more  and  this  time  they  met  with 
greater  success  than  ever,  so  that  in  1769  it  could  be  said 
that  the  friars  had  15,000  Indians  under  their  control.  They 
took  their  keynote  from  the  famous  Alamo.  The  friars 
inculcated  the  lessons  of  a  peaceful  agricultural  life.  Every 
mission  had  its  school,  where  reading,  writing  and  music 
were  taught.  In  1760  Father  Bartolome  Garcia  published 
his  famous  manual  of  religion  for  the  use  of  the  San  Antonio 
missions.  This  is  our  sole  linguistic  monument  of  the 
Pakawa  tribes  of  central  Texas.  One  of  the  companions 
of  Father  Margil  was  the  author  of  the  “Cronica  Serafica 
y  Apostolica,”  our  standard  work  on  the  Texan  missions. 
Here,  as  in  Arizona,  Mexican  independence  pronounced  the 
doom  of  the  missions. 

The  story  of  the  Franciscan  friars  in  the  northeastern 
part  of  our  country  is  a  short  one.  Those  who  brought 
civilization  to  those  shores  were  men  with  perverted  views 
of  the  part  religion  should  play  in  civilizing  a  world.  They 
did,  indeed,  bring  a  certain  religious  belief  with  them,  but 
it  was  not  the  all-embracing  creed  of  love  and  sacrifice, 
taught  by  the  Victim  of  Calvary.  It  was  a  cold,  impersonal 
thing,  like  a  body  from  which  the  heart  has  been  violently 
torn.  The  pride  of  conquest  and  the  wealth  of  commerce 
guided  them,  rather  than  the  spirit  of  a  loving  Master  cry¬ 
ing  out  even  in  His  death  agony  for  souls  who  would  give 
Him  love  for  love,  if  some  one  would  but  lead  them  to  Him. 
Hence  it  was  that  the  first  mission  in  New  England  was 
in  connection  with  a  French  post,  that  of  Saint  Sauveur 
among  the  Abenaki  Indians  on  Mount  Desert  Island,  Maine. 
Here  the  Jesuits,  under  Father  Pierre  Biard,  labored  in 
1613.  They  were  driven  out  after  a  few  months  by  the 
English. 

The  Recollects  had  appeared  in  Canada  in  1615  and 
four  years  later  some  of  them  went  to  New  Brunswick  and 
Nova  Scotia  to  care  for  the  French  fishermen.  The  Recol¬ 
lects  were  French  friars,  but  they  do  not  seem  to  have 

[364] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


penetrated  to  our  shores.  The  Capuchins  in  1633  founded 
a  mission  at  Port  Royal,  Nova  Scotia,  and  established  mis¬ 
sions  all  along  the  coast  down  to  the  mouth  of  the  Penob¬ 
scot  River  in  Maine.  In  1655  the  missions  in  that  State 
were  seized  by  the  English,  and  though  they  were  restored 
in  1667,  they  never  prospered  and  eventually  were  handed 
over  to  the  Jesuits,  who  were  more  acceptable  to  the 
English. 

The  friars  had  better  success  with  the  tribes  along  the 
Great  Lakes.  Brother  Gabriel  Sagard,  who  came  here  in 
1623,  left  us  an  Indian  vocabulary  of  132  pages  and  a 
description  of  the  country  and  its  missions,  comprising  two 
volumes.  The  first  priest  in  that  section  seems  to  have 
been  the  friar,  Father  Joseph  de  la  Roche  de  Daillon,  who 
arrived  in  1626.  The  well-known  friar,  Father  Louis  Hen¬ 
nepin,  stumbled  upon  Niagara  Falls  in  December  of  1678, 
and  left  us  his  account  of  them  in  his  “Description  de  la 
Louisiana”  and  “Nouvelle  Decouverte.”  Little  was  done, 
however,  in  the  way  of  permanent  settlement;  this  was 
accomplished  later  by  the  Jesuits. 

The  great  work  of  the  friars  was  performed  in  the 
South  and  Southwest  under  the  protection  of  the  flag  of 
Spain.  We  are  accustomed  to  think  of  their  activities  in 
California  alone  when  word  is  mentioned  of  Franciscan 
missions.  It  is  true  that  they  labored  under  severe  diffi¬ 
culties  in  California.  They  were  farther  from  headquarters 
and  their  sudden  success  there  made  them  in  a  peculiar 
way  the  object  of  jealousy  to  government  officials.  It  seems 
as  if  God  blessed  them  with  this  easy  conquest  of  California 
as  a  reward  for  their  hard  work  in  the  other  parts  of  our 
continent.  Yet  victory  was  not  won  without  its  struggle; 
and  hunger,  fatigue,  illness,  treachery,  all  went  into  the 
crown  of  thorns  which  the  padres  had  to  wear  before  suc¬ 
cess  came  to  them. 

Father  Junipero  Serra,  the  apostle  of  California,  ar¬ 
rived  on  its  shores  on  July  1, 17 69,  and  founded  the  first  mis- 

[365  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


sion  at  San  Diego.  For  over  a  year  the  good  friar  labored 
here  without  fruit;  the  natives  were  unusually  stubborn  in 
their  paganism.  But  once  the  soil  was  broken,  the  beau¬ 
tiful  seed  of  Christianity  grew  rapidly.  Fresh  bands  of 
friars  came  to  assist  Father  Junipero,  and  San  Diego  became 
but  one  of  a  long  chain  of  missions,  twenty-one  in  number, 
that  stretched  along  the  El  C amino  Real ,  the  King’s 
Highway,  from  San  Diego  to  Sonoma,  a  distance  of  600 
miles.  The  last  to  be  founded  was  that  of  Sonoma,  in 
1823.  Between  1769  and  1823,  an  entire  race  had  been 
converted  and  civilized.  Over  90,000  Indians  looked  to  the 
friars  for  all  that  pertained  to  the  need  of  body  or  soul. 
The  savages  had  become  a  peaceful  people,  trained  in  all 
the  trades  of  white  people.  The  friars  succeeded  so  well 
in  making  the  Indians  self-supporting  that  when,  in  1811, 
all  government  aid  ceased,  the  missions  not  only  supported 
themselves,  but  even  the  civil  and  military  bodies  along  the 
coast,  and  this  until  1834,  when  the  friars  were  removed 
from  control. 

The  missions  might  well  be  compared  with  our  modern 
idea  of  industrial  colleges,  where  trades  are  taught  along 
with  the  fine  arts.  The  friars  who  had  to  be  everywhere 
at  once,  tried  to  teach  the  more  tractable  to  take  care  of 
the  education  of  the  others.  Thus  we  find  not  only  in  the 
fields  but  in  the  schoolroom  that  was  a  necessary  part  of 
every  mission,  neophytes  in  charge.  Often  the  teacher 
would  be  some  retired  soldier.  Thus  we  find  that  in  1795, 
the  schoolmaster  at  Santa  Barbara  was  Jose  Manuel  Toca, 
an  old  warrior.  The  school  of  Monterey  was  conducted  in 
1796  by  Jose  Rodriguez,  a  veteran  campaigner.  The  same 
is  true  of  the  school  in  San  Francisco,  where  the  school¬ 
master  was  Corporal  Manuel  Boronda,  who  was  succeeded 
in  the  following  year  by  Jose  Alvarez. 

Mariano  Vallejo,  quoted  by  Bancroft,  (vol.  II,  p.  427), 
gives  us  a  description  of  one  of  these  schools,  which  is  very 
interesting,  though  it  must  be  remembered  that  Vallejo  is 

[366] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


not  always  a  truthful  witness.  He  speaks  of  the  school 
at  Monterey: 

Rude  benches  extended  along  the  sides  of  a  long,  low, 
adobe  room  with  dirty  adobe  walls.  On  a  raised  platform 
at  one  end  sat  the  soldier-master,  of  fierce  and  war-like  mien, 
with  ferule  in  hand.  On  the  wall  over  his  head  or  just  at 
one  side  was  a  great  cross  and  the  picture  of  a  saint,  to  which 
each  boy  came  on  entering  the  room  to  say  a  bendito  aloud. 
Then  he  approached  the  platform  to  salute  the  master  by 
kissing  his  hand,  and  received  a  bellowed  permission  to  take 
his  seat,  which  he  did  after  throwing  his  hat  on  a  pile  in  the 
corner;  and  as  soon  as  a  large  boy  had  shown  him  the  place, 
began  to  read  his  lesson  as  loud  as  his  throat  and  lungs 
would  permit;  or,  if  learning  to  write,  he  ruled  a  sheet  of 
paper  with  a  piece  of  lead,  and  went  to  the  master  for  quill 
and  copy.  At  a  certain  hour  the  copies  were  examined,  and 
the  ferule  was  in  constant  motion  at  that  hour.  “Here  is  a 
blot,  you  young  rascal.”  “Pardon,  master,  I  will  do  better 
to-morrow.”  “Hold  out  your  hand,” — thus  ran  the  usual  pre¬ 
liminary  conversation.  A  more  terrible  implement  of  torture 
than  the  ferule,  however,  lay  on  the  master’s  table — a  hempen 
scourge  of  many  iron-pointed  lashes,  held  in  reserve  for  such 
terrible  offenses  as  laughing  aloud,  running  in  the  street, 
playing  truant,  or  worst  of  all,  failing  to  know  the  Christian 
Doctrine.  The  guilty  child  was  stripped  of  his  shirt,  often 
his  only  garment,  and  stretched  on  a  bench,  with  a  hand¬ 
kerchief  stuffed  in  his  mouth,  to  receive  the  dread  infliction. 

The  course  of  studies  was  six  months  or  a  year  of  primer 
or  A,  B,  C;  six  months  of  the  Christian  Caton,  or  second 
reading  book;  reading  manuscript  letters  of  officers,  padres, 
old  women,  or  the  master  himself;  writing  from  eight  grades 
of  copy,  and  finally  the  four  rules  of  arithmetic,  with  more 
Christian  Doctrine. 

The  question  naturally  arises  concerning  higher  edu¬ 
cation  among  the  early  Indians.  We  know  that  the  friars 
had  a  classical  school  at  St.  Augustine  as  early  as  1580, 
but  this  was  probably  more  for  the  sake  of  the  Spanish 
inhabitants  than  for  the  natives,  though  no  doubt  some 
Indians  were  numbered  among  its  pupils.  But  the  fact 
remains  that  the  schools  established  by  the  friars  for  the 
natives  had  in  view  their  more  immediate  necessities,  with 
a  view  to  making  them  self-supporting  and  maintaining 
their  Christian  civilization  among  themselves.  In  this  the 
friars  were  guided  by  sound  common  sense  and  not  by  the¬ 
oretical  principles  of  psychology.  The  United  States  Gov- 

[367] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


ernment  has  just  learned  the  same  lesson,  but  only  after 
great  expense  and  trouble.  We  had  our  national  colleges 
and  universities  for  Indians,  where  they  were  given  the 
means  of  higher  education,  and  it  was  thought  that  they 
would  in  turn  go  back  to  their  tribe  and  raise  it  to  the  new 
standard  they  had  learned  at  these  schools.  Experience 
has  shown,  however,  that  it  was  only  the  exceptional  grad¬ 
uate  who  even  tried  to  do  this,  and  even  then,  his  efforts 
were  negligible  as  far  as  lasting  results  went.  As  a  rule 
they  returned  to  the  dress  and  customs  of  the  tribe.  Within 
a  short  time  they  lost  all  traces  of  the  superior  education 
they  had  received.  Doctor  Charles  S.  Moody,  writing  to 
the  American  Journal  of  Clinical  Medicine ,  (quoted  by  the 
Ave  Maria ,  March,  1907,  p.  405),  says  in  part: 


I  do  not  mean  that  the  education  of  the  savage  is  a  fail¬ 
ure;  I  simply  mean  that  the  higher  education  of  the  Indian 
is  not  only  a  failure;  it  is  a  crime.  By  all  means  educate  the 
native.  Educate  him  to  be  a  self-sustaining  citizen.  Teach 
him  the  value  of  industry,  economy,  frugality,  honesty.  Teach 
him  that  only  those  who  labor  shall  eat,  and  you  shall  have 
accomplished  all  that  can  be  reasonably  expected.  The  Cath¬ 
olic  Church,  with  its  faculty  of  getting  at  the  root  of  things, 
long  ago  saw  this,  and  in  consequence,  the  Catholic  Indians 
are  more  self-sustaining  than  any  other  of  our  Indians. 


We  find  the  Franciscan  Bishop,  Garcia  Diego  y  Moreno, 
incidentally  the  first  Bishop  of  California,  seeking  to  estab¬ 
lish,  in  1844,  a  seminary  to  care  for  the  education  of  young 
men  for  the  priesthood.  He  was  aided  in  his  project  by 
the  Governor,  and  the  same  year  saw  his  desires  realized. 
It  was  called  the  Seminary  of  Our  Lady  of  Guadalupe. 

In  1834  the  work  of  destruction  began,  and  by  1846 
Mexico  had  finished  its  work  of  confiscation.  The  friars 
were  gone,  the  buildings  neglected,  the  Indians  scattered 
and  broken-hearted.  Some  few  padres  lingered  on  to  share 
the  poverty  of  the  Indians,  robbed  by  corrupt  officials  of  an 
unheeding  government.  Desolation  hovered  over  the  val¬ 
leys  once  sanctified  as  the  sun  rose  with  the  morning  hymn 

[368  ] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


to  the  Virgin  Mother  and  consecrated  at  night  by  the 
evening  hymn  to  the  God  Who  had  blessed  the  day. 

Thus  was  the  passing  of  the  missionary  and  pioneer 
age  of  the  history  of  the  friars  in  this  country.  A  new 
era  has  now  dawned  and  the  friars  are  still  doing  their 
Master’s  work  in  this  great,  broad  country  of  ours  trying 
to  bring  home  to  men,  rich  and  prosperous,  the  lessons  of 
seraphic  poverty.  We  have  at  present  about  1200  friars 
in  the  United  States,  but  only  a  few  of  these  are  engaged 
in  teaching.  Many,  as  we  have  seen,  have  revived  the 
work  among  the  Indians  of  the  Southwest  and  Northwest. 

Except  at  Quincy,  Illinois,  and  at  Allegany,  New  York, 
the  Franciscan  schools  are  now  maintained  solely  as  private 
monastic  schools,  in  which  the  young  friars  pursue  their 
studies,  according  to  the  traditions  of  the  masters  of  the 
Order.  And  hence,  among  the  six  different  provinces  of 
friars  in  this  country,  we  have  sixteen  such  private  schools, 
taught  by  something  over  100  professors  and  attended  by 
over  600  friar  students. 

Up  to  1898,  the  friars  of  the  St.  Louis  Province  main¬ 
tained  two  colleges  for  general  students.  Saint  Joseph’s 
in  Teutopolis,  Illinois,  was  founded  in  1860  as  a  college  and 
seminary.  Five  years  later  the  seminary  department  was 
discontinued,  and  only  the  academic  and  collegiate  sections, 
together  with  a  commercial  department,  were  maintained. 
Finally,  in  1898,  it  was  turned  into  a  private  college,  open 
only  to  aspirants  for  the  Franciscan  Order. 

The  same  Province  maintains  at  Quincy,  Illinois,  a  col¬ 
lege  of  arts  and  science,  open  to  all.  In  1918  the  old  title 
of  College  of  Saint  Francis  Solanus  was  changed  to  Quincy 
College  and  Seminary,  since  the  philosophical  department 
of  the  Alton,  Illinois,  diocesan  seminary  is  located  there. 
This  institution  was  founded  in  1860,  and  empowered  thir¬ 
teen  years  later  to  confer  the  usual  degrees.  There  are 
some  250  students  in  attendance  and  the  faculty  embraces 
fifteen  professors. 


[369] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


The  largest  college  of  the  friars  in  this  country  is  that 
of  Saint  Bonaventure,  Allegany,  New  York.  The  corner¬ 
stone  was  laid  on  August  23,  1856.  For  a  couple  of  years 
the  friars  confined  their  attention  to  missionary  activities 
among  both  the  whites  who  had  settled  in  that  vicinity 
and  the  native  tribes  of  Cattaraugus  Indians.  Their  labors 
embraced  all  within  a  radius  of  200  miles.  Nevertheless, 
in  1859,  a  college  and  seminary  was  formally  opened,  and 
only  four  years  later  there  were  sixty  students  in  residence. 
Father  Pamphilus  da  Magliano  was  the  first  president;  he 
had  gone  there  with  the  first  band  from  Rome  as  superior. 
In  the  library  of  the  college  to-day  may  still  be  seen  the 
abundant  notes  of  Father  Pamphilus;  but  they  are  as  yet 
undecipherable,  as  he  wrote  in  a  shorthand  known  only  to 
himself.  This  is  greatly  to  be  regretted,  since  he  was  not 
only  a  truly  pioneer  priest  but  a  learned  Scotist. 

The  books  of  one  of  his  early  companions  have  been 
recently  unearthed  in  the  same  library,  those  of  Father 
Otto  Skolla.  He  was  a  missionary,  rather  than  a  college 
professor,  and  much  loved  by  the  Cattaraugus  Indians. 
He  has  left  us,  in  the  language  of  the  Indians,  a  life  of 
Christ,  entitled  “Enamiad,”  a  short  Bible  History,  entitled 
“Gagikwe-Masinaigan”  and  a  prayer-book  and  catechism, 
entitled  “Anamie-Masinaigan.” 

Saint  Bonaventure’s  will  doubtless  develop  into  a  uni¬ 
versity  within  a  few  years.  It  comprises  at  present  seven 
large  buildings  and  several  more  are  an  immediate  neces¬ 
sity.  The  seminary  department  has  nearly  200  students, 
while  the  college  and  academic  department  has  over  300  in 
residence.  The  faculty  numbers  over  thirty.  The  schools 
embrace  not  only  the  usual  ones  of  art  and  science,  but  also 
agriculture,  journalism,  pre-medicine,  commercial  subjects, 
etc. 

Thus  we  may  close  the  chapter  on  Franciscan  schools 
in  the  United  States.  If  we  looked  for  university  activities 
or  for  teachers  who  had  the  country  at  their  feet,  we  were 

[370  ] 


FRANCISCAN  SCHOOLS  IN  THE  UNITED  STATES 


disappointed,  but  our  disappointment  must  not  be  laid  at 
the  feet  of  the  good  padres,  but  rather  to  our  own  mis¬ 
conception  of  what  Saint  Francis  and  his  friars  stand  for 
as  well  as  to  a  very  common  confusion  concerning  the  true 
end  of  education.  The  friar  sought  to  bring  the  ignorant 
savage  to  the  one  great  Teacher,  and  to  open  his  mind  to 
the  most  sublime  teaching  that  has  ever  been  laid  before 
the  world,  that  of  Calvary.  To-day  history  is  beginning, 
slowly,  it  is  true,  perhaps  even  unwillingly,  to  acknowledge 
that  the  simple  friars  of  Saint  Francis  were  right,  that  the 
greatest  culture  is  in  being  master  of  one’s  own  self,  that 
the  greatest  school  is  that  of  which  Christ  crucified  is 
Master. 


[371] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


Catherine  McPartlin,  Blanche  M.  Brine 
and  Grace  Dolle  O’Donnell 

THE  oldest  educational  institution  for  women  in 
North  America  is  the  famous  Ursuline  monastery 
of  Quebec,  established  in  1639  by  the  Venerable 
Marie  de  lTncarnation.  In  New  Orleans,  then  a  French 
possession,  another  Ursuline  foundation  was  made  in  1727 
by  a  group  of  nuns  from  Rouen  under  the  leadership  of 
Mother  Marie  Tranchepain.  But  in  the  English  colonies, 
those  who  sought  a  Catholic  education  for  their  children 
were  wont  to  send  them  overseas  to  France  and  Belgium, 
which  long  and  heroic  tradition,  born  of  penal  conditions, 
had  made  lands  of  refuge  to  Catholics  of  English  blood. 
And  it  was  not  only  their  sons  whom  these  steadfast  folk 
sent  into  exile  for  a  term  of  years,  at  unrecorded  sacrifice 
and  cost,  but  their  daughters  also  went  to  convents  abroad. 

Some  of  these  girls  stayed  in  the  land  in  which  they 
were  trained  and  rose  to  positions  of  honor  and  responsi¬ 
bility  in  religious  communities.  Thus,  towards  the  close 
of  the  American  Revolution,  the  superior  of  the  Carmelites 
in  Hoogstraet,  Belgium,  was  the  American  born  Ann  Mat¬ 
thews,  known  in  religion  as  Mother  Bernardine  of  Saint 
Joseph.  She  received  the  veil  on  December  3,  1755,  being 
then  twenty-three  years  old,  and  was  elected  prioress  in 
1774.  With  her  in  the  community  were  her  two  nieces, 
Sisters  Mary  Aloysia  and  Mary  Eleanor  (Ann  and  Susanna 
Matthews),  and  two  other  Americans,  Ann  Louise  Hill  (Sis¬ 
ter  Mary  Ann  of  Our  Blessed  Lady),  a  cousin  of  Archbishop 
Carroll,  and  Ann  Mills  (Sister  Mary  Florentine).  Father 
Ignatius  Matthews  wrote  to  his  cousin,  Mother  Bernardine, 
urging  her  to  make  a  foundation  in  America.  Father  Charles 

[372] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


Neale,  who  was  the  confessor  at  Hoogstraet,  offered  them 
a  farm  at  Port  Tobacco,  Maryland.  Accordingly,  in  1790 
Mother  Bernardine  took  a  group  of  nuns  to  Maryland.  A 
visit  to  the  community  at  Port  Tobacco  is  recorded  as  one 
of  Archbishop  Carroll’s  earliest  official  acts.  Circumstances 
made  it  highly  desirable  that  the  nuns  should  undertake 
teaching,  and  permission  for  this  departure  from  their  Rule 
was  obtained  from  the  Propaganda.  However,  as  the  Sis¬ 
ters  themselves  were  unwilling  to  relinquish  the  contem¬ 
plative  life  which  they  had  chosen  as  their  vocation,  the 
educational  project  was  abandoned  after  a  time. 

In  1792  some  Poor  Clares  with  Mother  Marie  de  la 
Marche  as  abbess,  made  a  foundation  at  Frederick,  Mary¬ 
land,  and  in  1801,  in  an  attempt  to  meet  the  urgent  need 
for  Catholic  education,  they  opened  an  academy  at  George¬ 
town,  which,  however,  was  not  a  success.  The  nuns  returned 
to  France  in  1805.  In  1797  there  arrived  in  Philadelphia 
a  young  Irish  girl  named  Teresa  Lalor.  She  went  there  at 
the  instance  of  the  Reverend  Leonard  Neale,  then  pastor 
of  Saint  Joseph’s  Church,  who  recognized  in  her  piety  and 
zeal  the  material  of  which  God  forges  His  instruments; 
and  in  the  hope  of  making  her  the  foundation  stone  of  the 
first  American  community  he  placed  her  at  the  head  of  an 
academy  for  girls.  When  Father  Neale  became  president 
of  Georgetown  College,  Georgetown,  District  of  Columbia, 
in  1799  Miss  Lalor  and  her  sister,  at  his  direction,  made 
their  home  in  the  Poor  Clare  monastery  mentioned  above, 
teaching  in  the  school  and  acquiring  the  principles  of  the 
religious  life.  On  the  departure  of  the  nuns  they  opened 
the  school  which  as  Georgetown  Academy  has  become 
historic. 

Bishop  Neale  was  anxious  to  establish  a  religious  com¬ 
munity  with  the  rule  given  to  the  Visitation  Order  by  Saint 
Francis  de  Sales  and  in  affiliation  with  the  Visitation  Order, 
but  inasmuch  as  the  Reign  of  Terror  had  destroyed  the 
Visitation  motherhouse  at  Annecy  and  the  whole  of  Europe 

[373  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


was  in  a  disturbed  condition,  this  design  could  not  be  carried 
into  effect  until  1816,  when  a  Brief  of  authorization  was 
obtained  from  Pope  Pius  VII,  the  Sisters  having  been  known 
in  the  meantime  as  “the  Pious  Ladies.”  Thirty  choir  Sis¬ 
ters,  four  lay  Sisters  and  one  out  Sister  were  admitted  to 
solemn  vows  on  December  28,  1816.  A  new  academy  was 
built  in  1828. 

Georgetown  Academy  speedily  set  the  high  standard 
which  has  since  characterized  Catholic  secondary  education 
for  women  in  the  United  States.  From  it  have  come  forth 
generations  of  women  who  have  given  it  that  stamp  of 
distinction  which  entitles  it  to  the  epithet  historic.  It  was 
spared  by  the  British  when  they  burned  Washington  in 
1814  and  was  exempted  from  seizure  for  hospital  purposes 
during  the  Civil  War  at  the  request  of  General  Winfield 
Scott,  whose  daughter,  a  Visitandine,  was  buried  in  the 
community  cemetery. 

In  1833  foundations  were  made  at  Mobile  and  Kas- 
kaskia,  the  latter  being  transferred  to  St.  Louis  in  1844. 
That  at  Baltimore  followed  in  1837,  Frederick  in  1846  and 
Philadelphia  in  1848.  Besides  these  there  are  Visitandine 
foundations  at  Villa  de  Chantal,  Rock  Island,  Illinois,  Spring- 
field,  Missouri,  Mount  de  Chantal,  Wheeling,  West  Virginia, 
Mount  de  Sales,  Catonsville,  Maryland,  Richmond,  Virginia, 
Wytheville,  Virginia,  Wilmington,  Delaware,  Dubuque, 
Iowa,  St.  Paul,  Minnesota,  Georgetown,  Kentucky,  Tacoma, 
Washington,  Brooklyn,  New  York,  and  Toledo,  Ohio.  The 
communities  have  a  total  membership  of  569  professed 
Sisters. 

Two  attempts  at  religious  foundations  for  women  were 
made  in  the  Diocese  of  New  York,  that  of  the  Trappistines 
in  1811,  on  the  site  of  what  is  now  Saint  Patrick's  Cathe¬ 
dral,  but  from  which  the  nuns  were  returned  to  France  in 
1814  by  what  the  historian  Shea  calls  the  “restlessness"  of 
Abbot  Lestrange;  and  that  of  the  Ursulines  from  Blackrock 
Convent,  Cork,  Ireland,  who  under  the  leadership  of  Mother 

[374] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


Mary  Anne  Fagan,  opened  a  school  in  1812,  but  failing  to 
recruit  new  members,  closed  both  convent  and  academy  and 
returned  to  Ireland  in  1815. 

The  year  1809  witnessed  the  foundation  of  the  first 
distinctively  American  community  of  women,  the  Sisters 
of  Charity  of  Saint  Vincent  de  Paul.  The  foundress,  Eliz¬ 
abeth  Ann  Bayley  Seton,  was  born  in  New  York  City  on 
August  28,  1774,  of  non-Catholic  parents.  Even  as  an 
Anglican  she  was  very  devout  and  after  the  death  of  her 
husband,  in  1803  during  a  sojourn  in  Italy,  she  was  brought 
under  Catholic  influences  and  two  years  later,  following  her 
return  to  New  York,  she  was  received  into  the  Church  with 
her  five  children.  She  was  ostracized  by  her  non-Catholic 
relatives  and  after  various  unsuccessful  efforts  at  self- 
support  went  to  Baltimore  in  1808  at  the  suggestion  of 
the  Sulpician,  Father  Dubourg,  and  there  opened  a  school 
for  girls.  From  the  time  of  her  conversion  she  had  longed 
for  a  religious  life  and  finally,  through  the  generosity  of 
a  Virginia  convert  she  was  given  a  tract  of  land  at  Emmits- 
burg,  Maryland,  as  a  site  for  an  institution  for  teaching 
poor  children  and  was  admitted  to  private  vows  before 
Archbishop  Carroll.  She  had  been  joined  by  a  number  of 
young  women  who  desired  to  devote  their  lives  to  the 
service  of  God,  and  the  community  was  transferred  to  the 
Emmitsburg  establishment  in  the  same  year.  Mother  Seton 
had  sought  to  obtain  from  France  several  Vincentian  Sisters 
to  train  her  community,  but  their  departure  was  prohibited 
by  Napoleon  and  in  1812  the  Vincentian  Rule,  slightly  modi¬ 
fied,  was  adopted  by  the  community  with  Archbishop  Car- 
roll’s  approval. 

A  second  foundation  under  the  superiorship  of  Sister 
Rose  White  (who  subsequently  succeeded  Mother  Seton  in 
the  general  superiorship),  was  made  at  Philadelphia  in  1814 
and  in  1817  she  went  to  New  York  with  Sisters  Cecilia 
O’Conway  and  Elizabeth  Boyle  to  take  charge  of  the  new 
orphanage  in  Mott  Street.  They  eventually  opened  acad- 

[375] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


emies  in  various  parts  of  the  city.  The  Emmitsburg  com¬ 
munity  had  meanwhile  been  negotiating  for  affiliation  with 
the  French  motherhouse  of  the  Sisters  of  Charity,  a  con¬ 
dition  of  which  was  the  relinquishing  of  the  care  of  male 
orphans.  This  would  have  involved  the  extinction  of  the 
institution  which  Archbishop  Hughes  had  established,  and 
the  nuns  in  New  York  were  finally  left  free  to  return  to 
Emmitsburg  or  to  remain  in  New  York  as  members  of  a 
separate  diocesan  congregation.  The  latter  choice  was  made 
in  1846  by  thirty-five  out  of  forty-five  Sisters,  with  Mother 
Elizabeth  Boyle  as  superior  who  heads  the  list  of  dis¬ 
tinguished  names  which  this  congregation  has  given  to  the 
Church  in  America.  The  motherhouse,  known  as  Mount 
Saint  Vincent,  was  established  at  McGowan’s  Pass  in  1847 
and  removed  ten  years  later  to  its  present  site  on  the  Hud¬ 
son,  where  in  addition  to  a  renowned  academy,  a  college, 
founded  in  1910,  meets  the  requirements  of  modern  educa¬ 
tion.  The  professed  Sisters  of  this  congregation  number 
1356.  Besides  the  departments  at  Mount  Saint  Vincent 
they  conduct  eight  academies  and  eighty-seven  parochial 
schools  and  teach  60,000  children. 

The  Emmitsburg  community  was  affiliated  with  France 
in  1849  and  assumed  the  French  habit  and  the  unmodified 
Vincentian  rule.  In  1910  the  congregation  in  the  United 
States  was  divided  into  an  eastern  and  a  western  province, 
with  motherhouses  at  Emmitsburg  and  St.  Louis,  Missouri, 
respectively.  There  are  1051  Sisters  in  the  former,  who, 
in  addition  to  charitable  institutions,  conduct  a  college  and 
twenty-one  parochial  schools  in  which  they  teach  8239 
pupils.  The  St.  Louis  province  with  its  central  house  at 
Marillac  Seminary,  Normandy,  Missouri,  has  844  Sisters, 
who  besides  maintaining  large  charitable  establishments 
instruct  6665  pupils  in  seventeen  parochial  schools. 

In  1829  the  Emmitsburg  community  sent  some  Sisters 
to  Cincinnati,  Ohio,  where  they  took  charge  of  an  orphan¬ 
age,  a  parochial  school  and  an  academy.  When  the  affilia- 

[376  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


tion  was  effected  between  France  and  Emmitsburg  the 
nuns  in  Cincinnati,  through  their  superior,  Sister  Margaret 
George,  expressed  a  desire  to  continue  in  the  observance 
of  the  Rule  in  which  they  had  been  established,  and  Arch¬ 
bishop  Purcell,  as  ecclesiastical  superior  of  the  community 
in  his  diocese,  made  this  known  to  the  French  congregation. 
This  community,  which  was  civilly  incorporated  in  1854, 
has  a  line  of  distinguished  superiors.  In  addition  to  acad¬ 
emies  and  parochial  schools,  it  conducts  a  large  number  of 
hospitals.  The  motherhouse  is  at  Mount  Saint  Joseph, 
Hamilton  County,  Ohio,  and  there  are  915  professed  Sisters 
with  about  24,000  pupils.  A  college  was  opened  at  Mount 
Saint  Joseph  in  1920. 

Mother  Mary  Xavier  Mehegan,  of  the  New  York  com¬ 
munity,  established  a  separate  congregation  at  Newark, 
New  Jersey,  in  1859,  in  response  to  Bishop  Bayley’s  appeal. 
The  members  retained  the  habit  and  constitution  of  the 
New  York  Sisters  and  in  1860  the  motherhouse  was  removed 
to  Madison  and  an  academy  opened  there  under  the  patron¬ 
age  of  Saint  Elizabeth,  thus  giving  the  order  its  distinctive 
title  of  Sisters  of  Charity  of  Saint  Elizabeth.  In  1874  the 
habit  was  slightly  modified  and  in  1880  the  motherhouse 
was  transferred  to  its  present  site  at  Convent  Station, 
where  in  1899  was  established  the  first  Catholic  college  for 
women  in  the  United  States.  Mother  Mary  Xavier  died 
on  June  24,  1915,  at  the  age  of  ninety-one,  after  serving 
fifty-one  years  as  superior  of  the  community  which  she 
founded.  It  has  now  (1922)  1236  Sisters.  Besides  char¬ 
itable  institutions  they  conduct  Saint  Elizabeth’s  College, 
six  academies  and  eighty  parochial  schools. 

In  1835  three  Sisters  were  sent  from  Emmitsburg  to 
Pittsburg,  where  they  took  charge  of  the  school  and  later 
of  the  orphanage.  When  Pittsburg  was  made  an  episcopal 
see  with  Bishop  O’Connor  as  its  first  incumbent  he  installed 
a  company  of  Sisters  of  Mercy,  whereupon  the  Emmitsburg 
Sisters  were  recalled  by  their  superiors.  When  Bishop 

[377] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Domenec  succeeded  him  he  asked  Mother  Regina  Mattingly, 
superior  of  the  Cincinnati  community,  to  make  a  foundation 
in  his  diocese.  This  proving  to  be  impossible,  he  deter¬ 
mined  to  establish  a  diocesan  congregation,  and  requested 
that  its  postulants  might  be  trained  in  the  Cincinnati  novi¬ 
tiate.  The  see  was  divided  before  these  plans  could  be 
carried  out,  Bishop  Domenec  going  to  the  new  Diocese  of 
Allegheny.  Bishop  Tuigg,  who  was  appointed  to  Pittsburg, 
however,  at  once  set  about  building  a  convent  and  school, 
to  which  the  first  Sisters  went  on  August  11,  1870.  With 
them  were  several  from  Cincinnati  who  were  to  act  as  a 
council  until  the  new  community  should  be  fully  developed 
and  established.  Two  of  these  remained  there  until  their 
death.  This  is  the  order  whose  motherhouse  is  now  at 
Seton  Hill,  Greensburg,  Pennsylvania.  It  now  numbers 
350,  and  conducts  twenty-one  parochial  schools,  seven  com¬ 
mercial  high  schools,  three  high  schools,  one  academy,  one 
college  and  one  institute  for  deaf  mutes;  teaching  a  total 
of  10,692  pupils.  A  recent  noteworthy  enterprise  was  the 
conducting  of  a  normal  school  for  the  colored  Sisters  of 
the  Holy  Family  in  New  Orleans. 

The  Sisters  of  Charity  of  Nazareth,  who  were  founded 
in  1812,  have  no  connection  with  France  or  with  other 
American  congregations  of  this  name.  In  the  course  of 
establishing  the  Bardstown  seminary  Father  David  almost 
simultaneously  realized  the  necessity  of  Christian  instruc¬ 
tion  for  the  children  in  the  vicinity  and  found  in  a  group 
of  young  girls,  of  whom  the  first  to  offer  herself  was  Teresa 
Carrico,  the  answer  to  that  need.  Catherine  Spalding, 
daughter  of  an  old  Kentucky  family,  became  the  first  supe¬ 
rior.  Their  first  convent,  built  of  logs,  was  called  Nazareth, 
hence  the  name  Sisters  of  Charity  of  Nazareth.  Their 
copy  of  the  Vincentian  Rule  was  sent  to  them  by  Mother 
Seton.  They  made  their  vows  in  1816,  and  with  the  assist¬ 
ance  of  Sister  Ellen  O'Connell,  who  had  had  valuable  experi¬ 
ence  as  a  teacher,  the  reputation  of  Nazareth  Academy  was 

[  378  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


soon  made.  The  motherhouse  was  removed  to  a  site  near 
Bardstown  in  1822  and  the  church  and  academy  building 
were  completed  in  1825.  This  community  which,  like  most 
of  the  congregations  of  Charity,  combines  benevolence  with 
its  educational  work,  has  added  many  names  to  the  glorious 
roll  of  great  women  in  the  Church  in  America.  Nazareth 
College,  Louisville,  Kentucky,  was  opened  on  October  4, 
1920,  the  old  academy  having  been  previously  affiliated  with 
the  State  University  and  the  Catholic  University  of  Amer¬ 
ica.  The  congregation  now  has  sixty-five  branch  houses 
with  978  members  and  20,180  pupils. 

The  Sisters  of  Loretto  at  the  Foot  of  the  Cross  were 
founded  in  Kentucky  in  1812  by  the  Reverend  Charles 
Nerinckx.  Together  with  Father  Badin,  he  was  conscious 
of  the  needs  of  Catholic  children  in  the  Kentucky  mission 
and  both  felt  it  to  be  an  answer  to  their  prayers  when  Mary 
Rhodes,  who  had  been  educated  in  Baltimore,  opened  a 
school  in  which  she  was  subsequently  joined  by  other 
devout  young  women.  The  Sisters  eventually  turned  the 
course  of  their  foundations  westward  and  now  have  insti¬ 
tutions  as  far  West  as  Santa  Fe.  They  conduct  two  col¬ 
leges,  Loretto  College,  Webster  Groves,  St.  Louis,  Missouri, 
and  Loretto  Heights  College,  Loretto,  Colorado.  The  first 
named  is  affiliated  with  the  Catholic  University,  St.  Louis 
University  and  Creighton  University,  and  Loretto  Heights 
College  with  the  Catholic  University  and  De  Paul  Univer¬ 
sity.  They  have  fifteen  academies,  fifty-three  parochial 
schools,  five  public  schools  and  two  Indian  schools  and  teach 
nearly  18,000  pupils.  The  congregation  now  numbers  819. 
The  superior-general,  Mother  Praxedes  Carty,  has  held  office 
since  1896.  She  entered  the  community  in  1874,  making 
the  journey  from  St.  Louis  to  Santa  Fe  by  caravan.  The 
records  of  this  congregation  contain  many  noteworthy 
names. 

The  Ursuline  foundation  at  New  Orleans  in  1727  has 
already  been  referred  to.  The  nuns  not  only  fulfilled  the 

[379] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


task  for  which  they  were  invited  by  Governor  Bienville, 
that  of  educating  young  women,  the  daughters  of  the  set¬ 
tlers,  but  turned  their  energies  to  other  works  the  new 
country  presented.  They  taught  the  Indian  tribes;  nursed 
in  the  War  of  1812,  turning  their  convent  and  school  into 
hospitals  for  the  wounded  soldiers ;  they  watched  in  prayer 
all  night  before  the  Battle  of  New  Orleans.  When  Louisi¬ 
ana  was  purchased  by  the  United  States  and  the  Sisters 
feared  for  their  status,  President  Thomas  Jefferson  and  the 
Secretary  of  State,  James  Madison,  wrote  letters  of  reassur¬ 
ance  and  respect.  During  the  war  General  Andrew  Jackson 
himself  entered  their  log  convent  and  later  their  new  struc¬ 
ture  and  praised  their  services  to  the  nation.  The  Ursu¬ 
lines’  alumnae  include  some  of  the  country’s  most  distin¬ 
guished  laywomen,  notably  Mary  Anderson  cle  Navarro. 

The  Ursuline  convent  at  Bedford  Park,  New  York,  is 
the  provincial  house  for  the  Northern  Province  of  the  Ursu¬ 
line  Nuns  of  the  Roman  Union.  This  community  was  estab¬ 
lished  in  1855  by  ten  religious  from  St.  Louis,  Mount  Saint 
Ursula  being  inaugurated  at  Bedford  Park  in  1892.  In 
November,  1873,  a  group  of  Sisters  went  from  Morisannia 
to  New  Rochelle,  where  a  novitiate  was  subsequently 
opened.  A  branch  house  was  established  at  Middletown 
and  other  houses  and  schools  followed.  The  New  Rochelle 
seminary  received  State  approval  as  a  high  school  and  in 
1904  was  chartered  as  a  college. 

The  Minnesota  Ursulines  were  founded  from  Alton  by 
Mother  Liguori  Curran  in  1891.  Nebraska  owes  its  Ursu¬ 
lines  to  the  closing  of  the  convent  at  Dliren,  Germany,  by 
the  Kulturkampf.  The  expelled  Sisters  were  led  to  the 
United  States  by  Mother  Clara  Comely  and  remained  in 
Toledo  until  called  to  Peoria  by  Bishop  Spalding.  They 
went  to  Nebraska  in  1886. 

Bishop  Brondel  secured  six  Ursulines,  led  by  Mother 
Amadeus  of  the  Heart  of  Jesus,  from  Toledo  for  Miles  City, 
Montana.  Mother  Amadeus  was  born  at  Akron,  Ohio,  and 

[380  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


educated  by  the  Ursulines  at  Cleveland.  She  entered  the 
novitiate  at  Toledo  in  1864  and  ten  years  later  was  elected 
superior.  The  term  of  her  office  was  a  period  of  great 
development  for  her  order.  When  the  Bishop  of  Cleveland 
answered  the  appeal  of  Bishop  Brondel  it  was  with  the 
assurance  that  in  Mother  Amadeus  he  was  sending  him 
“the  flower  of  his  flock.”  In  her  years  of  apostolate  among 
the  Indians  she  founded  twelve  missions  and  was  called  by 
them  Great-Chief-White-Woman.  In  1905  she  sent  three 
Sisters  to  Alaska,  joining  them  herself  in  1907,  and  labor¬ 
ing  thenceforth  heroically  among  the  Innuits  until  her  death 
ensued  in  1920  as  a  result  of  injuries  received  in  one  of 
her  missionary  journeys. 

On  November  21,  1900,  all  the  Ursuline  congregations 
were  canonically  united  by  Pope  Leo  XIII.  The  first  pro¬ 
vincial  chapter  for  the  Northern  United  States  was  held  in 
February,  1907,  preparatory  to  the  general  one  convened  in 
Rome  in  the  following  May,  at  which  a  superior  general 
was  elected.  The  Northern  Province  of  the  United  States 
has  428  Sisters,  who  are  teaching  6875  pupils.  The  South¬ 
ern  Province,  with  provincial  house  at  Dallas,  Texas,  has 
forty-two  Sisters,  with  300  pupils.  There  are  independent 
convents  at  Saint  Martin’s,  Brown  County,  Ohio;  Santa 
Rosa,  California;  Youngstown,  Ohio;  St.  Louis,  Missouri; 
St.  Joseph,  Kentucky;  Frostburg,  Maryland;  Pittsburg, 
Pennsylvania;  Columbia,  South  Carolina;  Waterville, 
Maine;  Muskegon,  Michigan;  Tiffin,  Ohio;  Paola,  Kansas; 
St.  Ignace,  Michigan;  Cincinnati,  Ohio;  Laredo,  Texas; 
Fulda,  Ohio,  and  Seattle,  Washington.  The  Sisters  in  these 
convents  number  1065;  the  pupils  14,484. 

The  first  foundation  of  Dominican  Sisters  in  the  United 
States  was  made  in  1822,  when  the  Reverend  Thomas  Wil¬ 
son,  O.  P.,  established  the  Congregation  of  Saint  Catherine 
of  Siena  at  Springfield,  Kentucky.  Sister  Angela  (Mary) 
Sansbury,  the  first  superior,  with  six  companions,  toiled 
heroically,  the  primitive  times  requiring  that  they  should 

[  381  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


not  only  teach  the  children,  but  till  the  soil,  hew  wood, 
weave  and  sew.  In  1825  they  received  the  Sansbury  farm 
near  Cartwright’s  Creek.  A  cabin  of  three  rooms  was  their 
convent  and  a  “stillhouse”  was  their  school  and  home  for 
boarding  pupils.  In  1850  a  church,  school  and  convent  were 
built  to  form  three  sides  of  a  square.  In  1904  these  were 
destroyed  by  fire.  Within  two  years  a  new  Saint  Cath¬ 
erine’s  was  erected  on  a  better  site,  “Siena  Heights.”  In 
1918  the  congregation,  with  its  motherhouse  at  Saint  Cath¬ 
erine’s,  was  approved  by  Rome  as  an  independent  congre¬ 
gation.  It  now  has  350  members  conducting  two  normal 
schools,  seven  academies  and  twenty-five  parochial  schools, 
with  10,000  children  under  instruction. 

In  1830  the  Springfield  congregation  founded  a  convent 
at  Saint  Mary’s  of  the  Springs,  Shepard,  Ohio,  which  became 
the  motherhouse  of  the  Dominican  Tertiaries  of  the  Blessed 
Virgin  Mary.  Its  constitutions  were  approved  in  1891. 
The  community  now  has  295  professed  Sisters,  who  are  in 
charge  of  twenty-one  parochial  schools  and  four  academies. 

The  congregation  with  motherhouse  at  Galveston, 
Texas,  was  likewise  established  from  Springfield,  Kentucky. 
It  has  108  Sisters  and  165  pupils. 

The  congregation  with  motherhouse  at  West  Spring- 
field,  Illinois,  was  founded  in  1873.  Its  235  Sisters  conduct 
eight  high  schools  and  twenty-six  parochial  schools. 

The  congregation  with  motherhouse  at  Nashville,  Ten¬ 
nessee,  was  inaugurated  in  1860.  There  are  ninety-eight 
Sisters  and  they  teach  1525  pupils. 

The  Congregation  of  the  Most  Holy  Name  of  Jesus, 
with  motherhouse  at  San  Rafael,  California,  was  instituted 
in  1850  by  Archbishop  Alemany.  The  Sisters  now  number 
151.  Among  their  institutions  is  San  Rafael  College,  which 
numbers  among  its  alumnae  the  novelist,  Kathleen  Norris, 
and  Miss  Agnes  Regan,  secretary  of  the  N.  C.  W.  C. 

The  Congregation  of  the  Holy  Rosary,  with  mother- 
house  at  Sinsinawa,  Wisconsin,  was  founded  in  1847  by 

[382] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


the  Reverend  Samuel  Mazzuchelli.  It  now  numbers  862. 
Its  educational  institutions  include  eight  academies,  twelve 
high  schools,  sixty  parochial  schools  and  the  famous  College 
of  Santa  Clara.  As  Rosary  College  this  was  transferred 
to  River  Forest,  Chicago,  in  1922,  the  academic  department 
remaining  at  Sinsinawa. 

The  Congregation  of  the  Holy  Cross,  with  motherhouse 
in  Brooklyn,  was  established  in  1853  by  Sisters  from  Ratis- 
bon,  Bavaria.  They  engage  in  the  charitable  work  of  hos¬ 
pitals  and  orphanages  and  also  teach  15,700  pupils  in  one 
normal  school,  two  academies  and  forty-three  parochial 
schools. 

The  Congregation  of  the  Most  Holy  Rosary,  with 
motherhouse  at  San  Jose,  California,  was  founded  in  1876 
by  Sisters  from  Brooklyn.  It  has  another  novitiate  in 
Liege,  Belgium,  established  in  1899,  and  a  third  in  Mexico 
City,  erected  in  1921.  There  are  205  professed  Sisters. 

The  congregation  with  motherhouse  at  Great  Bend, 
Kansas,  was  established  in  1902.  It  has  twenty-eight  Sis¬ 
ters  teaching  530  pupils  in  five  schools. 

The  congregation  with  motherhouse  at  Newburgh, 
New  York,  was  founded  in  1859  in  East  Second  Street, 
New  York,  by  Sisters  from  Ratisbon.  The  community 
numbers  650. 

Grand  Rapids,  Michigan,  is  the  site  of  the  motherhouse 
of  a  congregation  formed  in  1877  at  Traverse  City  from 
the  convent  in  East  Second  Street,  New  York.  The  Sisters 
number  383  and  conduct  fifty  parochial  schools,  two  acad¬ 
emies  and  two  high  schools,  the  higher  institutions  being 
affiliated  with  the  University  of  Michigan  and  the  State 
Normal  Schools. 

Saint  Dominic's  convent,  Blauvelt,  New  York,  is  the 
motherhouse  for  a  congregation  numbering  235. 

Mount  Saint  Dominic,  Caldwell,  New  Jersey,  is  the 
motherhouse  of  a  congregation  founded  in  1882  in  Jersey 
City  and  now  numbering  275  with  four  academies  and 

[383  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


twenty-eight  parochial  schools  and  teaching  6760  pupils. 
From  it  was  instituted  in  1888  the  congregation  with  its 
motherhouse  at  Tacoma,  Washington,  with  a  present  mem¬ 
bership  of  twenty-eight  Sisters,  conducting  three  academies 
and  four  parochial  schools. 

The  Congregation  of  Saint  Catherine  of  Siena,  at 
Racine,  Wisconsin,  was  formed  in  1862  by  Sisters  from 
the  same  convent  in  Ratisbon  which  supplied  the  nucleus 
for  the  communities  of  Brooklyn  and  Newburgh.  It  has 
one  academy,  seven  high  schools  and  forty-one  parochial 
schools  and  numbers  316  professed  Sisters,  who  teach  10,000 
children. 

The  founders  of  the  congregation  with  a  motherhouse 
at  Saint  Mary’s  Convent,  New  Orleans,  Louisiana,  were 
from  Cabra,  Ireland,  arriving  here  in  1860.  There  are  now 
in  the  community  sixty-three  professed  Sisters,  who  con¬ 
duct  a  college,  the  diocesan  normal  school,  an  academy  and 
four  parochial  schools  with  a  total  of  1316  pupils. 

The  congregation  with  motherhouse  at  Saint  Cath¬ 
erine  of  Siena  Convent,  Fall  River,  Massachusetts,  was 
founded  in  1891  from  Carrollton,  Missouri.  It  has  seventy- 
one  professed  Sisters. 

The  Sisters  of  the  Third  Order  of  Saint  Dominic,  with 
their  motherhouse  in  West  Sixty-third  Street,  New  York 
City,  and  their  novitiate  at  Sparkhill,  New  York,  were 
founded  in  1867  by  Father  Rochford,  O.  P.  Besides  char¬ 
itable  institutions  they  conduct  parochial  schools  and  acad¬ 
emies  and  teach  918  children.  They  number  267. 

There  was  an  effort  made  in  1828  by  two  Poor  Clares, 
one  of  them  being  Sister  Frances  Van  de  Vogel,  to  conduct 
an  academy  in  Philadelphia.  They  subsequently  made  a 
similar  foundation  in  Detroit. 

The  year  1833  was  marked  by  the  establishment  in 
Philadelphia  of  the  Sisters  of  Charity  of  the  Blessed  Virgin 
Mary,  an  Irish  congregation  then  in  its  infancy.  They  were 
organized  by  Father  T.  J.  Donoghue,  who  is  regarded  as 

[384] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


their  founder.  Mother  Mary  Frances  Clarke  was  the  first 
superior  and  by  special  rescript  remained  in  office  until  her 
death  in  1887.  In  1843  they  accepted  the  invitation  of 
Bishop  Loras,  of  Dubuque,  Iowa,  to  settle  in  his  diocese, 
where  their  motherhouse  has  been  since  that  year.  The 
growth  and  development  of  the  order  necessitated  the  erec¬ 
tion  of  four  provinces,  authorized  by  Pius  X  in  1914. 
Through  the  formal  petition  of  the  third  superior-general, 
Mother  Mary  Cecilia  Dougherty,  the  Sisters'  Training  Col¬ 
lege  was  opened  at  the  Catholic  University  and  the  first 
students  to  matriculate  were  six  members  of  her  com¬ 
munity.  The  Sisters  devote  themselves  exclusively  to  edu¬ 
cational  work.  They  number  1400  and  conduct  ninety-four 
schools,  in  which  33,220  pupils  are  taught. 

The  Sisters  of  Saint  Joseph,  who  have  their  mother- 
house  at  Carondelet,  Missouri,  were  founded  at  Le  Puy, 
France,  by  the  Reverend  Jean-Paul  Medaille.  When  they 
came  to  the  United  States  the  general  superior  was  Mother 
Saint  John  Fontbonne,  who  had  been  imprisoned  during  the 
Reign  of  Terror  and  escaped  the  guillotine  only  through  the 
fall  of  Robespierre.  At  the  request  of  Bishop  Rosati,  of 
St.  Louis,  she  sent  six  of  her  community  to  his  diocese  in 
1836  under  the  leadership  of  Mother  Fournier.  They  estab¬ 
lished  themselves  at  Carondelet,  a  town  six  miles  north  of 
St.  Louis,  and  here  is  located  the  motherhouse  of  the  society 
in  the  United  States. 

The  congregation  grew  so  rapidly  that  by  1860  it  was 
necessary  to  assemble  a  general  chapter  with  representa¬ 
tives  from  its  foundations  throughout  the  country  and  a 
plan  for  uniting  all  the  communities  under  a  general  gov¬ 
ernment  was  discussed  and  accepted.  This  plan,  together 
with  a  revised  constitution,  was  submitted  to  Pope  Pius  IX. 
Various  decrees  of  approbation  preceded  the  Bull  of  con¬ 
firmation,  issued  on  July  31,  1877.  The  congregation  is 
now  divided  into  four  provinces:  St.  Louis,  Missouri,  St. 
Paul,  Minnesota,  Troy,  New  York,  and  Los  Angeles,  Cali- 

[  385  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


fornia.  The  St.  Louis  Province  has  765  Sisters  in  fifty- 
houses,  who  conduct  in  addition  to  orphan  asylums  and 
hospitals  eighty-seven  academies  and  schools,  with  21,387 
pupils.  St.  Paul  Province  has  714  Sisters  with  forty  houses. 
The  members  are  in  charge  of  one  college,  eight  academies 
and  thirty  parochial  schools  and  teach  13,721  pupils.  The 
provincial  house  of  the  Troy  Province  is  in  the  historic 
St.  Joseph's  seminary,  once  the  diocesan  seminary  of  the 
Archdiocese  of  New  York.  The  community  has  497  Sisters 
who,  in  addition  to  charitable  institutions,  teach  in  thirty- 
five  parochial  schools  and  one  college  17,197  pupils.  The 
Province  of  Los  Angeles  has  205  Sisters,  who  are  training 
6010  pupils  in  four  academies  and  twenty-one  parochial  and 
high  schools.  They  also  conduct  three  Indian  schools  with 
580  pupils. 

Carondelet's  first  foundation  was  made  at  Philadelphia 
in  1847  in  response  to  an  appeal  of  Bishop  Kenrick.  Their 
first  charge  was  Saint  John's  Orphan  Asylum.  They  passed 
through  the  bitter  years  of  the  Know-Nothing  activities. 
In  1858  the  Venerable  Bishop  Neumann  established  their 
motherhouse  at  Chestnut  Hill  and  on  the  formation  of  the 
St.  Louis  generalate  in  1863  the  Philadelphia  congregation 
elected  to  remain  independent.  The  academy  at  Chestnut 
Hill  has  reached  a  high  standard  of  excellence.  The  com¬ 
munity  numbers  770  professed  Sisters  who,  besides  char¬ 
itable  institutions,  are  in  charge  of  six  academies  with  670 
pupils,  one  institute  for  deaf  mutes  with  fifty-three  board¬ 
ers,  ten  parish  high  schools,  twenty-two  commercial  schools 
and  sixty-eight  elementary  schools,  with  a  total  of  39,655 
pupils. 

Wheeling,  West  Virginia,  was  the  next  to  ask  for  the 
services  of  the  Sisters  at  Carondelet,  an  appeal  which  they 
answered  in  1853  by  opening  a  private  hospital  and  orphan¬ 
age.  The  Sisters  were  enrolled  in  the  Government  service 
during  the  Civil  War,  at  the  conclusion  of  which  they  ex¬ 
tended  their  activities  into  the  field  of  education.  The  con- 

[386  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


gregation  has  an  independent  motherhouse  at  Wheeling, 
with  119  professed  Sisters,  eleven  novices  and  three  pos¬ 
tulants. 

In  1854  the  Sisters  from  Carondelet  established  them¬ 
selves  at  Canandaigua,  New  York,  and  in  1856  Bishop  Timon 
placed  one  of  them  at  the  head  of  the  recently  established 
institution  for  deaf  mutes  at  Buffalo,  to  which  city  the 
novitiate  was  removed  in  1861.  They  became  a  diocesan 
congregation  in  1868  and  in  1891  removed  to  the  outskirts 
of  the  city  their  motherhouse  and  novitiate  and  erected  an 
academy  there.  At  present  the  community  numbers  300 
and  has  under  instruction  9000  children. 

The  Brooklyn  congregation  of  Sisters  of  Saint  Joseph, 
with  motherhouse  at  Brentwood,  New  York,  ranks  high  in 
the  educational  world.  The  first  foundation  was  made  from 
Philadelphia  in  1856  at  the  request  of  Bishop  Loughlin 
of  Brooklyn.  Those  who  responded  to  his  request  opened 
Saint  Mary’s  Academy,  Williamsburg,  in  1856.  In  1860 
the  growth  of  their  work  brought  about  the  establishment 
of  the  motherhouse,  novitiate  and  boarding  academy  at 
Flushing,  Long  Island.  The  final  removal  to  the  now 
famous  Brentwood  was  made  in  1903.  The  congregation 
has  charge  of  most  of  the  parochial  schools  in  the  Diocese 
of  Brooklyn  and  has  foundations  at  Ebensburg,  Pennsyl¬ 
vania,  Rutland,  Vermont,  Boston,  Chicopee  Falls  and  Spring- 
field,  Massachusetts.  Saint  Joseph’s  Day  College  for  Women 
conferred  its  first  degrees  in  June,  1920,  under  charter  from 
the  State  University.  The  professed  Sisters  number  800, 
teaching  31,912  pupils  in  one  college,  six  academies  and  fifty 
parochial  schools. 

The  congregation  with  motherhouse  at  Villa  Maria, 
Erie,  Pennsylvania,  originated  in  the  foundation  in  1860 
of  Saint  Ann’s  Academy  at  Corsica,  Pennsylvania,  by 
Mother  Agnes  Spencer  of  the  Carondelet  community.  Villa 
Maria  was  opened  in  1892,  and  in  1897  was  made  the 
motherhouse  and  novitiate  of  the  congregation,  which  has 

[387  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


numbered  among  its  superiors  Mother  Mary  Ambrosia 
(died  in  1916),  Mother  Mary  Eugenia  (died  in  1917)  and 
Mother  Mary  Helena,  at  present  in  office.  It  numbers  156 
professed  Sisters. 

The  Rochester  congregation  was  founded  in  1864  by 
four  Sisters  from  Buffalo,  affiliation  with  which  house  was 
dissolved  in  1868  after  the  erection  of  the  Diocese  of  Roch¬ 
ester.  The  motherhouse  is  now  at  Nazareth  Academy, 
Rochester,  New  York.  There  are  441  professed  Sisters 
teaching  14,152  pupils. 

The  foundation  at  St.  Augustine,  Florida,  was  made 
in  1866,  directly  from  Le  Puy,  France,  at  the  request  of 
Bishop  Verot.  First  established  for  the  instruction  of 
Negroes,  the  Sisters'  care  was  extended  to  whites  and  in 
1889  the  congregation  became  independent  of  the  French 
motherhouse.  In  this  community  there  are  113  Sisters 
who  teach  2434  pupils  in  three  academies  and  fifteen  schools. 

Flushing,  New  York,  made  the  foundation  at  Burling¬ 
ton,  Vermont,  in  1873,  a  separate  novitiate  being  opened  in 
1876.  The  motherhouse  is  now  at  Rutland.  The  com¬ 
munity  numbers  sixty-five,  who  teach  2000  pupils  in  seven 
schools. 

The  same  year  witnessed  the  establishment  by  the 
Brooklyn  Sisters  of  a  school  at  Jamaica  Plain,  Boston, 
Massachusetts,  where  a  novitiate  was  established  in  1876. 
The  motherhouse  is  now  at  Brighton,  Boston,  and  has  under 
its  jurisdiction  418  Sisters,  one  academy  (Mount  Saint 
Joseph’s)  with  445  pupils,  twenty-seven  elementary  schools 
with  14,260  pupils,  four  parish  high  schools  and  numerous 
charitable  institutions. 

Watertown,  New  York,  is  the  site  of  the  motherhouse 
of  the  congregation  of  the  Diocese  of  Ogdensburg,  estab¬ 
lished  from  Buffalo  in  1880.  The  community  now  numbers 
eighty  Sisters. 

Rochester  provided  the  nucleus  of  the  congregation 
which  has  its  motherhouse  at  Concordia,  Kansas,  the  origi- 

[388  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


nal  foundation  having  been  made  at  Newton  in  1883.  Two 
hundred  and  ninety-two  Sisters  conduct  seventeen  parochial 
schools,  fourteen  high  schools  and  one  academy,  in  which 
they  teach  4000  pupils. 

Four  years  later  a  group  of  Sisters  was  sent  from 
Concordia  to  Abilene,  Kansas,  which  was  then  in  the  Dio¬ 
cese  of  Leavenworth  and  under  the  administration  of  Bishop 
Fink,  at  whose  instance  they  became  an  independent  dio¬ 
cesan  congregation  in  1888.  The  motherhouse  is  at  Wichita 
and  the  community  numbers  189. 

The  Ogdensburg  congregation  provided  Sisters  for  the 
foundation  in  1889  of  a  congregation  at  Kalamazoo,  Michi¬ 
gan,  in  the  Diocese  of  Detroit,  transferred  in  1897  to  the 
hamlet  of  Nazareth,  where  they  established  themselves  on 
a  400-acre  farm.  There  are  265  Sisters,  engaged  in  teach¬ 
ing  4325  pupils. 

Mother  Stanislaus  Leary,  former  superior  of  the  Roch¬ 
ester  community,  organized  a  congregation  in  the  Arch¬ 
diocese  of  Chicago  at  La  Grange,  Illinois,  in  1899.  Sixty 
professed  Sisters  now  teach  1540  pupils  in  seven  parochial 
schools  and  two  academies. 

The  community  of  Fall  River  was  founded  directly  from 
Le  Puy  in  1902,  a  provincial  house  being  formally  opened 
and  a  novitiate  established  in  1906.  Forty-three  Sisters 
now  teach  1781  pupils  in  five  parochial  schools. 

The  Sisters  of  Providence  with  a  motherhouse  at  Saint 
Mary  of  the  Woods,  Vigo  County,  Indiana,  were  founded 
at  Ruille-sur-Loire,  France,  in  1806  by  M.  Jacques-Fran^ois 
Dujarie,  cure  of  Ruille.  The  American  foundation  was 
made  in  1840  by  Mother  Theodore  (Anne  Therese)  Guerin, 
one  of  the  noteworthy  names  in  the  annals  of  American 
Catholic  Education.  She  was  described  by  Cardinal  Gib¬ 
bons  as  “a  woman  of  uncommon  valor,  one  of  those  religious 
athletes  whose  life  and  teachings  effect  a  spiritual  fecundity 
that  secures  vast  conquests  to  Christ  and  to  His  Church.,, 
Mother  Theodore,  who  was  born  in  France  in  1798  and 

[389] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


entered  the  Sisters  of  Providence  in  1823,  was  sent  to  the 
New  World  in  1840  at  the  instance  of  Bishop  Brute,  of 
Vincennes.  Associated  with  her  in  the  formation  of  the 
new  community  were  Sister  Francis  Xavier  (Irma  Le  Fer 
de  la  Motte)  and  Sister  Mary  Joseph  (Elvire  Le  Fer  de  la 
Motte) .  Their  first  residence  was  a  farmhouse  in  a  densely 
wooded  country.  Their  convent,  known  as  Saint  Mary  of 
the  Woods,  was  completed  in  1841  and  became  the  mother- 
house  of  the  American  Sisters  of  Providence. 

Mother  Theodore's  earliest  educational  plans  included 
the  higher  studies,  and  as  early  as  1846  she  sought  and 
obtained  for  Saint  Mary's  a  State  charter  permitting  the 
bestowal  of  collegiate  and  lower  degrees.  Success,  how¬ 
ever,  was  purchased  at  a  cost  of  bitter  trials,  which  at 
times  threatened  even  the  existence  of  the  community. 
The  cause  of  Mother  Theodore  has  been  introduced  at  Rome. 
In  1913  the  congregation  received  from  Pope  Pius  X  the 
privilege  of  perpetual  exposition  of  the  Blessed  Sacrament, 
a  special  chapel  having  been  built  for  the  purpose  at  the 
motherhouse.  In  addition  to  the  famous  college  at  Saint 
Mary  of  the  Woods,  the  Sisters  conduct  thirty-two  acad¬ 
emies  and  seventy-two  parochial  schools.  The  community 
numbers  1442  Sisters. 

The  Congregation  of  the  Holy  Family,  founded  at  New 
Orleans,  Louisiana,  in  1842,  is  composed  of  colored  Sisters, 
whose  object  is  the  instruction  of  children  of  their  race. 
It  now  numbers  145  members,  teaching  1300  pupils.  It 
has  establishments  in  the  Archdiocese  of  New  Orleans  and 
the  Dioceses  of  Galveston,  San  Antonio  and  Mobile. 

The  year  1843  saw  the  establishment  in  the  United 
States  of  the  Congregation  of  the  Sisters  of  Holy  Cross, 
like  the  Fathers  of  Holy  Cross,  organized  in  France  by 
Father  Moreau.  The  first  Sisters  were  sent  to  assist  Father 
Edward  Sorin,  whom  they  joined  at  Notre  Dame,  Indiana, 
where  a  novitiate  was  opened  in  1844.  Foundations  were 
subsequently  made  at  Pokagan,  Michigan,  St.  John's,  Mac- 

[390  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


inac,  Louisville,  Lowell,  Indiana,  Laporte,  Michigan  City, 
Mishawaka,  New  Orleans,  New  York,  Chicago  and  Phila¬ 
delphia.  Some  of  these  were  made  directly  from  France 
and  reinforced  by  Notre  Dame.  A  foundation  at  Bertrand, 
Michigan,  was  granted  a  State  charter  in  1851. 

Two  years  later  the  congregation  received  in  the  per¬ 
son  of  Eliza  Gillespie  (Mother  Mary  of  Saint  Angela)  one 
who  was  destined  to  further  its  development  and  lead  it  to 
high  rank  in  the  list  of  educational  orders.  By  direction 
of  Father  Sorin  she  passed  her  novitiate  in  France  and 
made  her  profession  at  the  hands  of  Father  Moreau,  the 
founder.  On  her  return  to  America  in  1855  she  was  made 
superior  of  Saint  Mary’s  Academy,  Bertrand.  In  the  same 
year  she  transferred  the  school  to  its  present  situation  near 
Notre  Dame,  Indiana,  and  secured  for  it  a  State  charter. 
Under  her  the  congregation  gave  magnificent  nursing  serv¬ 
ice  during  the  Civil  War.  When  in  1869  the  American 
community,  acting  on  the  advice  of  Bishop  Luers,  of  Fort 
Wayne,  determined  to  separate  from  the  French  mother- 
house,  Mother  Angela  became  superior.  Under  her  guid¬ 
ance  thirty-five  foundations  were  made  throughout  the 
United  States.  Her  educational  work  included  the  com¬ 
pilation  of  two  series  of  readers  and  her  influence  was 
paramount  in  the  establishment  of  the  Ave  Maria ,  of 
which  her  brother,  Father  Neal  Gillespie,  C.  S.  C.,  was  the 
first  editor.  As  an  evidence  that  the  high  standards  which 
she  established  at  Saint  Mary’s  are  being  worthily  main¬ 
tained  it  is  sufficient  to  note  that  a  member  of  its  faculty, 
Sister  Mary  Eugenie,  professor  of  the  French  language  and 
literature,  was  in  1920  decorated  by  the  Department  of 
Public  Instruction  and  Fine  Arts  of  France. 

The  Sisters  of  Mercy  (founded  in  Ireland  in  1828  by 
Mother  Catherine  McCauley)  came  to  America  in  1843  at 
the  request  of  Bishop  O’Connor,  of  Pittsburg.  The  colony 
was  led  by  the  famous  Mother  Mary  Francis  Xavier  Warde, 
who  in  1846  sent  still  another  group  to  Chicago  under  the 

[391] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


superiorship  of  Mother  Mary  Agatha  O’Brien.  In  1850, 
undeterred  by  the  Know-Nothing  destruction  of  the  Ursu- 
line  convent  near  Boston,  Mother  Warde  opened  a  house 
in  Providence,  Rhode  Island,  at  the  request  of  the  Bishop 
of  Hartford,  maintaining  her  possession  of  it  in  the  face 
of  a  band  of  anti-Catholic  rioters.  Foundations  in  Hart¬ 
ford  and  New  Haven  followed  in  1852,  and  that  at  Newport, 
Rhode  Island,  in  1854;  Rochester  and  Buffalo  in  1857, 
Mother  Warde  in  person  making  the  foundation  at  Man¬ 
chester,  New  Hampshire,  in  1858.  She  sent  colonies  to 
Philadelphia  in  1861,  Omaha  1864,  Bangor,  Maine,  1865, 
Yreka,  California,  North  Whitefield,  Maine,  Jersey  City, 
Bordentown,  and  Princeton,  New  Jersey,  in  1871.  Success¬ 
ful  foundations  were  made  in  Portland  in  1872  and  in 
1878  several  Indian  mission  schools  were  opened  in  Maine. 
Mother  Warde  celebrated  her  golden  jubilee  in  1883,  at 
which  time  she  was  the  oldest  Sister  of  Mercy.  She  died 
at  Manchester,  New  Hampshire,  in  1884. 

There  are  fifty-seven  independent  motherhouses  of  the 
Sisters  of  Mercy  in  the  United  States.  Some  of  them  do 
not  engage  in  educational  work.  The  only  national  literary 
magazine  published  by  Sisters  is  the  Magnificat  of  Man¬ 
chester,  New  Hampshire,  edited  by  Sisters  of  Mercy  and 
developed  from  a  diocesan  journal.  Connected  with  it  are 
the  Magnificat  Press  and  the  Apostolate  of  the  Press, 
through  which  books  are  published,  training  is  afforded 
to  candidates  for  religion  and  the  work  of  education  is 
extended.  Our  Lady  of  Grace  Vocational  School,  Manches¬ 
ter,  is  a  feeder  for  this  literary  work.  The  New  York 
foundation  was  made  from  Baggott  Street,  Dublin,  at  the 
request  of  Bishop  Hughes  under  the  superiorship  of  Mother 
Mary  Agnes  O’Connor. 

The  Congregation  of  the  Sisters  of  the  Most  Precious 
Blood  was  founded  in  the  canton  of  the  Grisons,  Switzer¬ 
land,  in  1833,  by  Maria  Anna  Brunner  and  brought  to 
America  by  her  son,  the  Reverend  Francis  de  Sales  Brunner, 

[392  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


himself  a  member  of  the  Congregation  of  Priests  of  the 
Precious  Blood.  They  came  at  the  request  of  Archbishop 
Purcell,  of  Cincinnati,  in  1844,  settling  first  at  St.  Alphon- 
sus,  near  Norwalk,  Ohio,  then  at  New  Riegel.  The  mother- 
house  is  now  at  Maria  Stein,  Ohio.  Their  rule  was  revised 
by  Archbishop  Elder  in  1886,  at  which  time  also  their 
affiliation  with  the  Congregation  of  Priests  of  the  Precious 
Blood  came  to  an  end.  This  community  now  numbers  578 
Sisters,  teaching  7600  pupils  in  forty  schools.  In  1869  a 
colony  of  Sisters  of  the  Precious  Blood  went  to  the  Diocese 
of  Alton  from  Baden,  Germany.  Other  foundations  fol¬ 
lowed  and  when,  in  1873,  the  entire  community  was  expelled 
from  Germany  by  the  Kulturkampf  most  of  the  Sisters 
came  to  America  and  a  new  motherhouse  was  established 
at  O’Fallon,  Missouri.  In  1876  the  Sisters  in  the  Diocese 
of  Alton  became  independent  and  opened  a  novitiate  at 
Ruma,  Illinois,  now  the  motherhouse  of  the  community, 
which  numbers  346.  They  conduct  forty  schools  and  two 
academies  and  teach  6300  pupils.  The  nuns  in  O’Fallon 
number  221.  They  conduct  an  academy  and  twenty-three 
parochial  schools  and  teach  3564  pupils. 

The  Congregation  of  the  Immaculate  Heart  of  Mary 
is  an  American  foundation,  having  been  established  at 
Monroe,  Michigan,  in  1845  by  Father  Louis  Gilet,  C.  SS.  R., 
who  was  laboring  among  the  French  Canadians  of  that 
region.  Two  young  women  of  Baltimore,  Teresa  Maxis  and 
Charlotte  Ann  Schaaf,  offered  him  their  services  and  after 
earnest  preparation  they  were  admitted  to  the  vows  of 
religion  in  that  year.  Other  members  joined  the  com¬ 
munity,  which  numbered  twenty-six  in  1863.  It  is  now 
divided  into  three  branches  with  the  motherhouses  at  Mon¬ 
roe,  Michigan,  West  Chester,  Pennsylvania,  and  Scranton, 
Pennsylvania.  Their  work  includes  education  and  relief, 
and  they  have  been  instrumental  in  the  foundation  of  two 
congregations  for  the  instruction  of  Slovak  and  Lithuanian 
children  respectively,  the  Daughters  of  Saints  Cyril  and 

[393] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Methodius  and  the  Sisters  of  Saint  Casimir.  Three  of  their 
members  were  entrusted  with  training  in  the  religious  life 
the  Teresian  Sisters  of  Maryknoll,  where  they  spent  two 
years.  They  conduct  Saint  Mary's  College  for  Women  at 
Monroe,  Michigan,  Marywood  College,  Scranton,  and  Villa 
Maria  College,  West  Chester,  Pennsylvania.  In  the  Monroe 
Congregation  there  are  503  Sisters  teaching  24,200  pupils. 
They  have  one  academy,  one  boarding  school  for  boys, 
thirty-five  parochial  high  schools,  one  normal  school  and 
forty-four  parochial  schools.  The  West  Chester  congre¬ 
gation  has  866  Sisters,  who  conduct  three  academies,  four 
high  schools  and  sixty-two  parochial  schools  and  teach 
32,000  pupils.  The  Scranton  congregation  has  463  Sisters, 
six  academies,  fourteen  parochial  high  schools  and  thirty- 
four  parochial  elementary  schools. 

Another  American  congregation  is  the  Sisters  of  Saint 
Agnes  of  Rome,  founded  at  Barton,  Wisconsin,  in  1846,  with 
its  present  motherhouse  at  Fond  du  Lac.  The  founder  was 
a  missionary  priest,  Father  Caspar  Rehrl,  with  Mother 
Mary  Agnes  Hazotte  as  first  superior.  It  is  now  in  a  flour¬ 
ishing  condition  and  besides  numerous  charitable  works 
conducts  forty-seven  schools  and  an  academy.  There  are 
632  Sisters  in  the  community. 

The  first  house  of  the  School  Sisters  of  Notre  Dame, 
who  were  founded  in  France  by  Saint  Peter  Fourier  in  1597, 
was  at  St.  Mary's,  Elk  County,  Pennsylvania,  where  they 
went  in  1847  at  the  invitation  of  Bishop  O'Connor  of  Pitts¬ 
burg,  but  the  site  proving  unfavorable  they  soon  removed 
to  Baltimore.  The  motherhouse  was  transferred  to  Mil¬ 
waukee,  Wisconsin,  in  1850,  under  the  superiorship  of 
Mother  Mary  Caroline  Friess,  in  whose  lifetime  the  con¬ 
gregation  grew  from  four  to  2000.  There  are  provincial 
houses  at  Baltimore,  St.  Louis  and  Mankato,  Minnesota. 
The  academy  founded  at  Prairie  du  Chien  in  1872  is  a 
famous  institution,  as  are  also  that  at  Longwood,  Chicago, 
Illinois,  chartered  as  a  college  in  1903,  and  that  near  Balti- 

[394] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


more,  also  a  college.  The  congregation  now  has  4450  mem¬ 
bers,  with  362  foundations  in  the  United  States  and  Canada. 
They  teach  140,491  pupils. 

Apart  from  the  Poor  Clares,  whose  educational  ven¬ 
tures  have  already  been  referred  to,  the  first  foundation  of 
Franciscan  Sisters  in  the  United  States  was  made  in  1849, 
when  a  group  of  Bavarian  nuns  went  to  Wisconsin.  Their 
motherhouse  is  now  at  St.  Francis  in  the  Archdiocese  of 
Milwaukee.  Their  rule,  which  was  compiled  by  Father  M. 
Heiss,  was  approved  by  Bishop  Henni,  of  Milwaukee,  and 
in  1873  they  were  affiliated  with  the  Order  of  Minor  Con¬ 
ventuals,  being  known  as  the  Sisters  of  Penance  and  Char¬ 
ity.  They  have  houses  in  the  Archdioceses  of  Chicago  and 
Milwaukee  and  the  Dioceses  of  Davenport,  Denver,  Green 
Bay,  La  Crosse,  Peoria,  Rockford,  Sioux  City  and  Sioux 
Falls.  There  are  938  Sisters  and  they  teach  5600  children 
in  their  schools. 

Oldenburg,  Indiana,  is  the  site  of  the  motherhouse  of 
the  Third  Order  Regular  of  Saint  Francis,  founded  in  1851 
by  the  Reverend  Father  Rudolf.  It  has  670  professed  Sis¬ 
ters  and  there  are  establishments  in  the  Archdioceses  of 
Cincinnati,  St.  Louis  and  Santa  Fe  and  the  Dioceses  of 
Covington,  Indianapolis,  Kansas  City,  Leavenworth,  Peoria 
and  Wichita.  They  teach  16,500  pupils. 

The  Franciscan  Sisters  of  Perpetual  Adoration,  with 

9 

their  motherhouse  at  La  Crosse,  Wisconsin,  is  Bavarian  in 
origin.  Its  rules  were  compiled  by  Bishop  Heiss  in  1853 
and  perpetual  adoration  was  introduced  in  1873.  Besides 
conducting  hospitals  and  caring  for  orphans  they  have  sev¬ 
enty-eight  schools,  a  school  of  domestic  science  and  an 
academy.  The  community  numbers  601  professed  Sisters. 

The  Venerable  John  Nepomucene  Neumann,  Bishop  of 
Philadelphia,  in  1855  established  the  Third  Order  of  Saint 
Francis  in  his  diocese  by  bestowing  the  habit  on  three 
devout  women.  In  1896  the  motherhouse  was  transferred 
to  its  present  site,  Glen  Riddle,  Pennsylvania.  The  com- 

[395  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


munity,  which  is  divided  into  three  provinces,  numbers  937 
professed  Sisters,  who  conduct  parochial  schools,  academies 
and  high  schools,  as  well  as  orphanages  and  hospitals. 

The  Congregation  of  Sisters  of  Saint  Francis,  with  its 
motherhouse  at  Allegany,  New  York,  was  founded  in  1857 
by  the  Reverend  Pamfilo  di  Magliano,  0.  F.  M.  Its  seven¬ 
teen  foundations  include  a  college,  two  academies,  three 
high  schools  and  fourteen  parochial  schools,  besides  char¬ 
itable  works.  The  community  numbers  367. 

The  Franciscan  congregation,  with  its  motherhouse  at 
Buffalo,  New  York,  was  founded  in  1861  from  Glen  Riddle. 
It  now  has  forty-one  foundations,  which  include  thirty-five 
parochial  schools  with  7764  pupils.  In  1902  perpetual  adora¬ 
tion  was  introduced.  The  community  numbers  400. 

The  foundation  in  Syracuse  was  likewise  made  from 
Glen  Riddle.  The  Sisters,  who  conduct  establishments  in 
the  Dioceses  of  Albany,  Newark,  Syracuse,  Toledo  and 
Trenton,  have  six  convents  in  the  Hawaiian  Islands,  where 
they  nurse  the  leper  colony  made  famous  by  the  heroic 
charity  of  Father  Damien.  The  community,  which  num¬ 
bers  225,  is  chiefly  engaged  in  charitable  work,  but  they 
also  have  an  academy  and  training  school. 

The  congregation  with  the  provincial  motherhouse  at 
Peekskill,  New  York,  was  founded  from  Geraona,  Italy,  in 
1865.  Among  its  educational  establishments  is  Ladycliff 
Academy  on  the  Hudson  River,  near  West  Point.  The  con¬ 
gregation  numbers  339.  Many  of  its  activities  are  char¬ 
itable. 

The  year  1867  saw  five  Franciscan  foundations,  repre¬ 
sented  by  the  motherhouses  at  Peoria,  Illinois,  Tiffin,  Ohio, 
Bay  Settlement,  Wisconsin,  Joliet,  Illinois,  and  Clinton, 
Iowa,  this  last  being  of  the  Third  Order  Regular,  which 
Bishop  John  L.  Spalding  founded  in  the  Diocese  of  Peoria, 
Illinois,  with  a  contingent  of  Sisters  from  Herford,  Ger¬ 
many.  Their  work  is  wholly  charitable.  The  Reverend 
J.  L.  Bihn  was  the  founder  of  the  congregation  at  Tiffin, 

[396] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


its  general  motherhouse  being  at  Gemona,  Italy.  The  Sis¬ 
ters,  who  number  ninety,  conduct  fourteen  parochial  schools, 
besides  numerous  charitable  institutions.  The  Bay  Settle¬ 
ment  congregation  has  sixty  professed  religious,  who  are 
in  charge  of  ten  parochial  schools  and  one  boarding  school 
and  a  home  for  the  aged.  The  Sisters,  whose  motherhouse 
is  at  Clinton,  Iowa,  and  of  whom  there  are  200  professed, 
teach  3000  children  and  conduct  one  college  and  academy 
and  ten  parochial  schools. 

The  foundation  at  Mount  Alvernia,  Millvale,  Pennsyl¬ 
vania,  was  made  from  Buffalo,  New  York,  in  1865.  The 
Sisters  at  first  devoted  themselves  solely  to  the  care  of  the 
sick  in  what  has  grown  to  be  one  of  the  finest  hospitals 
in  Western  Pennsylvania.  Their  educational  work  began 
in  1868.  In  1871  they  were  released  from  their  connection 
with  Buffalo,  their  constitutions  being  approved  by  the 
Holy  See  in  1890.  The  Sisters  number  262  professed,  who, 
besides  maintaining  magnificent  charitable  institutions, 
teach  7300  pupils  in  fifteen  schools,  ten  of  which  have  high 
school  departments. 

The  Franciscan  Sisters  of  Christian  Charity,  with  their 
motherhouse  at  Alverno,  Wisconsin,  were  founded  in  1869 
at  Manitowoc,  Wisconsin,  by  the  Reverend  Joseph  Fessler. 
They  were  affiliated  with  the  Friars  Minor  Conventuals  in 
1900.  Out  of  436  professed  Sisters  266  are  engaged  in 
teaching  8334  pupils  in  fifty-two  schools. 

In  1874  were  founded  the  Franciscan  Sisters  of  Penance 
and  Christian  Charity,  with  their  provincial  motherhouse 
at  Stella  Niagara,  New  York,  where  they  likewise  have  a 
seminary.  They  number  446  Sisters  and  conduct  twenty- 
four  parochial  schools  and  six  academies  with  8200  pupils, 
besides  two  Indian  schools. 

The  Sisters  of  the  Third  Order  of  Saint  Francis  of  the 
Holy  Family,  with  their  motherhouse  at  Dubuque,  Iowa, 
were  founded  in  1876  by  a  contingent  of  Sisters  expelled 
from  Herford,  Germany.  Besides  many  charitable  estab- 

[397] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


lishments,  they  are  in  charge  of  fifty-two  grammar  schools 
and  fifteen  high  schools  with  more  than  8000  pupils. 

The  Franciscan  Sisters  of  Mill  Hill,  London,  sent  a 
contingent  to  the  United  States  in  1881  and  the  community 
established  by  them  is  now  known  as  the  Franciscan  Sisters 
of  Baltimore  City.  Their  object  is  the  instruction  of  colored 
people.  The  professed  Sisters  number  sixty-three. 

The  Sisters  of  Saint  Francis  of  Mary  Immaculate  were 
founded  at  Peoria,  Illinois,  in  1890.  Their  motherhouse  is 
at  Joliet.  They  number  413  and  teach  11,880  pupils  in  their 
various  schools,  of  which  one  is  for  Indian  girls. 

The  Franciscan  congregation  with  its  motherhouse  at 
Mount  Hope,  Westchester  County,  New  York,  was  estab¬ 
lished  in  1893.  The  community  numbers  227,  of  whom 
214  are  professed. 

The  Polish  Franciscan  School  Sisters,  who  were  founded 
in  1901  by  Archbishop  J.  J.  Kain,  have  their  motherhouse 
in  St.  Louis,  Missouri.  They  number  115  professed  mem¬ 
bers  and  have  nineteen  foundations. 

The  communities  of  Benedictine  nuns  are  all  subject 
to  diocesan  authority,  unlike  the  monks  who  are  in  con¬ 
gregations  under  the  superiorship  of  an  abbot.  The  first 
group  of  Benedictine  nuns  came  to  the  United  States  from 
Eichstatt,  Bavaria,  and  established  Saint  Mary's  Convent 
in  1852.  They  now  number  3070.  The  following  are  the 
most  important  schools  under  their  auspices:  Girls'  acad¬ 
emies  at  Erie  and  Pittsburg,  Pennsylvania;  St.  Joseph  and 
Duluth,  Minnesota ;  Covington,  Kentucky ;  Rogers  Park, 
Chicago ;  Nauvoo,  Illinois ;  Atchison,  Kansas ;  Elizabeth, 
New  Jersey;  Covington,  Louisiana;  Ferdinand,  Indiana; 
Yankton  and  Sturgis,  South  Dakota;  Shoal  Creek,  Arkan¬ 
sas;  San  Antonio,  Florida;  Ridgely,  Maryland;  Cullman, 
Alabama;  Saint  Gertrude's  Convent,  Cottonwood,  Idaho; 
the  Normal  School  of  the  Sacred  Heart,  Lisle,  Illinois ;  Col¬ 
lege  of .  Oklahoma,  Guthrie,  Oklahoma ;  an  academy  and 
normal  school  at  Mount  Angel,  Oregon.  Saint  Benedict’s 

[398  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


Academy,  St.  Joseph,  Minnesota,  is  the  largest  Benedictine 
school  in  the  United  States.  There  are  736  nuns,  thirty- 
two  novices,  forty  postulants  and  sixty-three  missions, 
including  fifty-nine  parochial  schools,  attended  by  12,707 
pupils.  Villa  Saint  Scholastica,  Duluth,  has  a  college  pre¬ 
paratory  department  where  Sister  Katherine,  0.  S.  B.,  is 
a  specialist  in  psychology,  social  service  and  the  Binet  sys¬ 
tem  of  mental  tests.  Benedictine  Sisters  at  Yankton,  South 
Dakota,  have  sixteen  parochial  schools,  attended  by  2200 
pupils.  These  Sisters  also  instruct  Indian  children  in  the 
Dakotas.  In  all,  the  Benedictines  teach  46,906  pupils.  The 
White  Benedictine  Sisters  of  Jonesboro,  Arkansas,  have 
four  academies,  fifteen  parochial  schools  and  one  school  for 
Negroes,  and  ninety-seven  Sisters,  teaching  1425  pupils. 

The  Sisters  of  the  Incarnate  Word  and  Blessed  Sacra¬ 
ment  were  founded  in  France  in  the  seventeenth  century. 
In  1852  Bishop  Odin  secured  them  for  the  Texas  mission 
and  their  first  foundation  was  made  at  Brownsville.  There 
are  now  independent  houses  at  Victoria,  Corpus  Christi, 
Houston,  Hallettsville,  Rio  Grande  and  Shiner,  Texas.  There 
are  154  Sisters  in  the  United  States,  conducting  four  acad¬ 
emies  and  seven  parochial  schools. 

The  Sisters  of  the  Presentation,  founded  at  Cork, 
Ireland,  by  Nano  Nagle  in  1776,  sent  members  to  the 
United  States  in  1854.  The  first  foundation  was  at  San 
Francisco  during  the  incumbency  of  the  saintly  Archbishop 
Alemany,  who  assisted  them  in  their  early  difficulties. 
Another  was  in  Saint  Michael's  parish,  New  York,  in  1874, 
from  Teremure  County,  Dublin,  Ireland,  while  from  Saint 
Michael’s  one  was  made  in  1886  at  Fitchburg,  Massachu-. 
setts,  whence  branch  houses  have  been  founded  in  New 
England.  In  1874,  also,  the  order  was  extended  to  the^ 
Diocese  of  Dubuque,  in  which  there  are  now  numerous 
establishments ;  in  1880  to  Fargo  and  in  1886  to  Aberdeen, 
South  Dakota.  The  congregation  numbers  543  professed, 
teaching  11,000  pupils. 


[  399] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


The  Grey  Nuns  of  the  Cross,  a  title  borne  by  the  Ottawa 
branch  of  the  congregation  founded  at  Montreal  in  1745 
by  Madame  d’Youville,  came  to  the  United  States  in  1857, 
when  they  opened  a  school  in  Holy  Angels  Parish,  Buffalo, 
New  York.  Their  school,  founded  at  Plattsburgh,  New 
York,  in  1860,  supported  by  public  school  funds  and  directed 
by  a  public  school  principal,  was  the  occasion  of  a  heated 
controversy  over  the  question  of  their  wearing  their  relig¬ 
ious  dress  while  teaching.  The  State  Superintendent  of 
Education  decided  against  them  and  all  appeals  in  their 
behalf  were  denied.  The  school  is  now  conducted  wholly 
at  Catholic  expense.  The  Buffalo  foundation  is  the  site  of 
the  famous  d’Youville  College,  which  has  131  students. 
The  Sisters,  of  whom  there  are  212,  likewise  conduct  two 
boarding  schools  with  140  pupils,  seven  parochial  schools, 
three  academies  and  three  high  schools,  with  5870  pupils. 

In  1858  a  band  of  Sisters,  several  of  whom  had  been 
trained  at  Nazareth,  offered  their  services  to  Bishop  Miege, 
of  Leavenworth,  Kansas,  under  the  superiorship  of  Sister 
Xavier  Ross.  Thus  was  founded  the  Sisters  of  Charity  of 
Leavenworth.  The  humble  cottage  which  was  their  first 
residence  was  succeeded  by  Saint  Mary’s  Convent,  now  the 
motherhouse,  at  Leavenworth.  In  1869  they  replied  to  the 
appeal  of  the  great  Father  De  Smet  by  establishing  them¬ 
selves  at  Helena,  Montana,  where  their  labors  among  the 
children  of  the  pioneers  met  with  happy  results.  They  now 
have  forty  foundations  in  Eastern  dioceses,  including  thirty 
parochial  schools  and  academies,  in  which  they  teach  8000 
pupils.  The  Sisters,  who  number  462  professed,  are  like¬ 
wise  engaged  in  charitable  works. 

The  Sisters  of  the  Holy  Names  of  Jesus  and  Mary  are 
a  Canadian  congregation,  founded  in  1844,  with  their 
motherhouse  at  Hochelaga,  Montreal.  They  were  intro¬ 
duced  into  the  United  States  in  1859  at  the  invitation  of 
Archbishop  Blanchet,  of  Oregon  City.  They  now  have  three 
provincial  houses  in  the  United  States,  at  Marylhurst,  Os- 

[400  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


wego,  Oregon  (transferred  from  Portland  in  1911),  Oak¬ 
land,  California,  and  Albany,  New  York  (transferred  from 
Schenectady  in  1912).  There  are  691  Sisters  in  our  coun¬ 
try,  with  11,918  pupils  in  their  care. 

The  foundress  of  the  Society  of  the  Holy  Child  Jesus 
was  an  American,  Mrs.  Cornelia  Connolly  (born  Peacock), 
who  established  the  congregation  at  Derby,  England,  in 
1846.  She  was  a  convert,  the  wife  of  Pierce  Connolly,  an 
Episcopalian  minister,  who  also  became  a  Catholic.  They 
separated  and  he  was  ordained  a  priest.  Later  he  aposta¬ 
tized  and  tried  to  force  her  to  leave  the  convent  and  return 
to  him.  The  story  is  one  of  the  most  dramatic  and  mem¬ 
orable  in  the  history  of  that  era.  The  American  branch 
of  these  Sisters  was  established  at  Towanda,  Pennsylvania, 
in  1864,  being  subsequently  removed  to  Philadelphia,  and 
the  motherhouse  is  now  at  Sharon  Hill.  The  Sisters  main¬ 
tain  a  high  standard  of  scholarship  in  their  schools,  which 
include  nine  academies  and  high  schools  with  930  pupils 
and  ten  parochial  schools,  with  4473  pupils.  They  have  a 
college  at  Rosemount,  Pennsylvania.  The  community  in 
the  United  States  numbers  271. 

The  Institute  of  the  Sisters  of  the  Holy  Humility  of 
Mary,  founded  in  France  in  1855,  was  transferred  to  the 
United  States  in  1863  at  the  instance  of  Bishop  Rappe,  of 
Cleveland.  They  first  settled  near  New  Bedford,  Pennsyl¬ 
vania,  where  in  the  face  of  great  difficulties  they  erected 
and  maintained  a  hospital.  In  1899  they  founded  an  acad¬ 
emy  at  Cleveland,  Ohio,  to  which  diocese  they  belong, 
although  their  motherhouse,  Villa  Maria,  is  in  Laurence 
County,  Pennsylvania.  The  community  numbers  260  pro¬ 
fessed,  who,  besides  conducting  charitable  work,  are  engaged 
in  teaching  9618  pupils. 

The  Sisters  of  Divine  Providence  were  founded  in 
France  in  1762  by  the  Venerable  John  Moye.  Their  mother- 
house  is  at  St.  Jean  de  Bassel,  whence  a  foundation  was 
made  at  Castroville,  Texas,  in  1868,  at  the  instance  of 

[401] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Bishop  Dubuis,  of  Galveston.  The  provincial  motherhouse 
is  at  San  Antonio,  Texas.  There  are  500  professed  Sisters, 
who  conduct  a  college,  twenty-seven  academies  and  fifty- 
one  parochial  schools,  in  which  there  are  12,000  pupils. 

At  the  request  of  Bishop  Maes,  of  Covington,  Ken¬ 
tucky,  another  foundation  was  made  from  France,  the  con¬ 
vent  of  Saint  Anne,  Melbourne  County,  Kentucky,  being 
the  provincial  motherhouse.  The  community  numbers  305 
professed  Sisters,  who  teach  3479  pupils  in  three  academies 
and  twenty-five  parochial  schools. 

The  Sisters  of  Divine  Providence  of  Mainz,  Germany, 
made  a  foundation  at  Pittsburg,  Pennsylvania,  in  1876. 
The  community  now  numbers  227.  They  conduct  charitable 
institutions  and  teach  8000  pupils  in  thirty- two  parochial 
schools. 

The  Sisters  of  Charity  of  the  Incarnate  Word  were 
founded  by  Bishop  Dubuis,  of  Galveston,  in  1866.  The  first 
subjects  were  trained  for  the  Texas  missions  at  the  con¬ 
vent  of  the  Incarnate  Word,  Lyons,  France.  Their  founder 
sent  a  colony  to  San  Antonio,  Texas,  in  1869,  which  in  1870 
he  erected  into  an  independent  community.  The  Sisters, 
at  first  devoted  solely  to  the  care  of  the  sick,  have  since 
1874  engaged  in  educational  work.  The  congregation  is 
governed  by  a  superior-general,  who  resides  in  the  mother- 
house  at  San  Antonio.  Both  communities  number  789. 

The  Poor  Handmaids  of  Jesus  Christ,  founded  in  Ger¬ 
many  by  Miss  Katharina  Kasper  in  1851,  came  to  the 
United  States,  driven  by  the  Kulturkampf  in  1868.  Their 
motherhouse  is  at  Fort  Wayne,  Indiana.  They  number  565 
Sisters  and  have  5651  pupils,  besides  hospitals  and  nursing 
service.  They  conduct  a  college,  eighteen  academies  and 
thirty-one  schools,  besides  charitable  institutions,  and  teach 
4940  pupils  and  400  orphans. 

The  Sisters  of  Christian  Charity  (Daughters  of  the 
Immaculate  Conception),  founded  at  Paderborn,  Germany, 
in  1849  by  Pauline  von  Mallinckrodt,  came  to  the  United 

[402] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


States  in  1873  to  escape  persecution  by  the  Kulturkampf. 
The  motherhouse  is  at  Wilmette,  Illinois.  Their  numerous 
foundations  include  two  academies,  with  441  pupils,  and 
fifty-two  parochial  schools,  with  18,532  pupils.  The  Sisters 
number  787. 

The  Sisters  of  the  Most  Holy  Family  of  Nazareth  came 
from  Poland  in  1875,  and  in  Chicago,  which  is  a  Polish 
center,  have  schools  for  Polish  children.  Archbishop  Quig¬ 
ley  gave  the  site  for  the  American  novitiate  at  Des  Plaines. 
There  are  1030  Sisters,  conducting  113  parochial  schools 
and  four  kindergartens  with  50,000  pupils. 

The  Sisters  of  Charity  of  Our  Lady  Mother  of  Mercy 
with  their  motherhouse  at  Tilburg,  Holland,  were  estab¬ 
lished  at  Baltic,  Connecticut,  in  1874.  They  now  number 
108  and  teach  1966  pupils  in  the  Diocese  of  Hartford,  where 
they  likewise  conduct  hospitals. 

The  Sisters  of  the  Holy  Family  of  Nazareth,  founded 
in  Rome  in  1874,  were  established  in  the  United  States  in 
1885,  their  motherhouse  being  at  Des  Plaines,  Iowa.  There 
are  now  in  the  United  States  1030  professed  Sisters  who, 
besides  conducting  hospitals  and  orphanages,  maintain  fifty- 
seven  parochial  schools  with  50,000  pupils  and  one  academy 
with  339  pupils. 

The  Religious  of  Jesus  and  Mary  are  a  French  con¬ 
gregation  which  was  introduced  into  the  United  States 
from  Sillery,  Canada.  Their  first  foundation  wTas  at  Fall 
River,  Massachusetts,  in  1876.  In  addition  to  their  paro¬ 
chial  schools,  in  which  they  teach  6000  pupils,  they  conduct 
residences  for  professional  women. 

The  Missionary  Sisters  of  the  Sacred  Heart,  founded 
in  Italy  in  1880,  by  Mother  Francis  Xavier  Cabrini,  wTere 
introduced  into  the  United  States  in  1899  by  the  foundress 
herself.  Their  object  is  the  instruction  and  care  of  Italian 
immigrants,  for  which  purpose,  in  addition  to  establish¬ 
ments  in  Peru,  Chili,  Argentina,  Brazil  and  Nicaragua, 
France,  England  and  Spain,  they  maintain  in  the  United 

[  403  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


States  four  hospitals  and  eight  orphanages,  with  1159 
orphans,  and  teach  5000  children.  The  Sisters  number  400 
in  the  United  States.  Their  novitiate  in  North  America 
is  at  Sacred  Heart  Villa,  Fort  Washington  Avenue,  New 
York  City.  Mother  Cabrini  was  one  of  the  most  remark¬ 
able  women  of  the  century  in  the  magnitude  and  success 
of  her  work. 

The  Congregation  of  Sisters  of  the  Blessed  Sacrament, 
with  the  motherhouse  at  Cornwells,  Pennsylvania,  was 
founded  in  1899  by  Mother  Katherine  Drexel  for  the  pur¬ 
pose  of  instructing  Indian  and  Negro  children.  The  con¬ 
gregation,  which  now  numbers  258,  has  the  custody  of 
about  5000  boys  and  girls  of  these  races.  Mother  Katherine 
is  still  the  superior-general.  The  community  has  twelve 
boarding  schools  for  colored  children,  three  for  Indians,  and 
nineteen  parochial  schools  for  colored  children.  Since  1907, 
when  they  received  the  decree  of  approbation,  they  have 
made  eighteen  foundations. 

The  Religious  of  the  Sacred  Heart  of  Mary  was  founded 
in  France  in  1848  by  Jean  Gailhac  in  the  Diocese  of  Mont¬ 
pellier.  Their  vicariate  house  in  the  United  States  is  at 
Marymount  on  the  Hudson,  New  York,  where  they  conduct 
an  academy  and  college,  the  latter  established  in  1908. 
There  are  106  Sisters  teaching  3280  pupils. 

The  Society  of  the  Sisters  of  Saint  Ursula  of  the  Blessed 
Virgin  Mary  was  founded  in  France.  Their  first  founda¬ 
tion  was  made  in  New  York  through  the  hospitality  of 
Monsignor  Joseph  McMahon,  pastor  of  the  Church  of  Our 
Lady  of  Lourdes,  where  their  novitiate  and  provincial  house 
are  situated  and  where  they  conduct  an  academy  and  a 
school. 

The  Institute  of  the  Blessed  Virgin  Mary,  otherwise 
known  as  Loretto  nuns,  with  houses  in  the  Archdiocese  of 
Chicago  and  the  Diocese  of  Marquette,  was  founded  in  Ire¬ 
land  in  1821  by  Frances  Mary  Teresa  Ball.  Their  founda¬ 
tions  in  the  United  States,  which  include  a  college,  nine 

[404] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


academies  and  nineteen  schools  with  6100  pupils,  are  de¬ 
pendent  on  the  motherhouse  at  Loretto  Abbey,  Toronto, 
Canada.  There  are  360  Sisters  in  the  United  States. 

Other  teaching  Sisterhoods  whose  records  are  interest- 
•  ing  but  who  are  fewer  in  number  are: 

The  Sisters  of  the  Divine  Savior,  who  came  to  the 
United  States  in  1894  and  founded  Saint  Mary’s  Convent, 
Milwaukee,  the  American  novitiate.  There  are  now  110 
Sisters,  having  eight  schools  in  Wisconsin.  The  Sisters 
of  the  Holy  Ghost  came  from  France  in  1902  and  estab¬ 
lished  themselves  in  Hartford,  Connecticut,  where  they 
have  their  motherhouse  and  novitiate,  and  engaged  in 
nursing  and  teaching.  There  are  171  nuns  in  this  coun¬ 
try.  The  Servants  of  the  Holy  Ghost,  at  San  Antonio, 
Texas,  and  Techny,  Illinois,  founded  in  Holland  in  1889 
by  Father  Janssen,  came  to  the  United  States  in  1901. 
They  have  thirty-nine  nuns.  The  Daughters  of  the  Holy 
Ghost  (White  Sisters)  have  315  nuns,  in  twenty-five  con¬ 
vents.  The  Sisters  of  Saint  Casimir,  organized  in  Chicago 
in  1908,  are  engaged  in  the  education  of  Lithuanian  chil¬ 
dren.  There  are  108  nuns,  who  teach  31,000  pupils  in 
eleven  parochial  schools.  The  Sisters  of  the  Holy  Cross 
and  Seven  Dolors  number  237  nuns  and  they  instruct  273 
pupils  in  Nashua,  New  Hampshire;  the  Gray  Nuns  of  the 
Cross,  who  have  212  nuns  conducting  a  college,  two  high 
schools,  three  academies  and  seven  parochial  schools  and 
teaching  5780  pupils;  the  Sisters  of  the  Assumption  of  the 
Blessed  Virgin  Mary  have  187  nuns  and  5650  pupils  and 
are  in  the  Boston  and  New  York  provinces;  the  Sisters 
of  Saint  Cyril  and  Methodius  have  ninety-four  nuns  and 
4000  pupils,  in  the  Chicago,  Boston  and  Philadelphia  prov¬ 
inces;  the  Sisters  Servants  of  the  Holy  Heart  of  Mary, 
founded  at  Paris  in  1860,  have  100  nuns  and  900  pupils  in 
the  Chicago  and  Cincinnati  provinces;  the  Sisters  of  the 
Holy  Union  of  the  Sacred  Hearts  have  175  nuns  and  4000 
pupils,  in  the  Archdiocese  of  Boston;  the  Congregation  of 

[405] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Sisters  of  Perpetual  Adoration  have  200  nuns  and  3800 
pupils  in  the  New  Orleans  Archdiocese;  the  Sisters  of  the 
Resurrection  (Polish)  have  122  nuns  in  the  provinces  of 
Chicago,  New  York  and  St.  Paul;  the  Society  of  Saint 
Teresa  of  Jesus,  New  Orleans  province,  has  fifty  Sisters, 
850  pupils,  one  academy  and  three  schools;  the  Sisters  of. 
Saint  Ann,  Boston  province,  have  275  Sisters  and  9500 
pupils;  the  Sisters  of  Our  Lady  of  Sion,  Missouri,  have 
thirteen  Sisters  and  125  pupils;  the  Sisters  of  the  Con¬ 
gregation  of  Our  Lady  of  Mount  Carmel,  New  Orleans 
province,  have  102  nuns  and  1962  pupils;  the  Sisters  of 
Saint  Mary  of  Namur,  New  Orleans,  New  York  and  Boston 
provinces,  have  292  nuns  and  7098  pupils;  the  Sisters  of 
Saint  Mary,  Chicago,  Milwaukee  and  St.  Louis  provinces, 
have  381  nuns  and  1440  pupils;  the  Sisters  of  the  Congre¬ 
gation  de  Notre  Dame,  Chicago  Archdiocese,  have  160  nuns 
and  3480  pupils ;  the  School  Sisters  de  Notre  Dame,  Dubuque 
province,  Lincoln  and  Omaha  dioceses,  have  46  nuns,  1050 
pupils  and  one  boys'  industrial  school;  the  Faithful  Com¬ 
panions  of  Jesus,  founded  in  France  in  1820  by  the  Vis¬ 
countess  de  Bonnault  d’Houet,  have  sixty-one  nuns,  two 
schools  and  one  high  school;  the  Sisters  of  the  Immaculate 
Conception,  New  Orleans  and  Boston  provinces,  have  thirty- 
two  nuns  and  250  pupils;  the  Sisters  of  Christian  Educa¬ 
tion,  Boston  and  New  Orleans  provinces,  have  fifty  nuns, 
two  academies,  two  schools  and  600  pupils;  the  Bernardine 
Sisters  of  Esquirmes,  Lincoln  Diocese,  have  one  academy; 
the  Sisters  of  Misericorde,  New  York,  Wisconsin  and  Illi¬ 
nois,  have  seventy  Sisters  and  110  nurses  and  are  teachers 
of  nursing,  attached  to  medical  schools  and  universities; 
the  Sisters  of  the  Sacred  Hearts  and  Perpetual  Adoration, 
Boston  province  and  Fall  River  Diocese,  have  twenty-nine 
nuns  and  400  pupils;  the  Sisters  of  the  Sorrowful  Mother, 
Santa  Fe,  Milwaukee,  St.  Louis,  St.  Paul  and  New  York 
provinces,  have  300  nuns  and  six  schools;  the  Sisters  of 
Saint  Chretienne,  Boston  province,  have  seventy-two  Sisters 

[406  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


and  2700  pupils;  the  Sisters  of  the  Immaculate  Heart  of 
Mary,  San  Francisco,  have  150  nuns;  the  Congregation  of 
Our  Lady  of  the  Holy  Rosary,  Oregon  province,  has  six 
nuns  and  109  pupils;  the  Sisters  of  the  Humility  of  Mary, 
Nevada,  Great  Falls,  Montana,  and  California,  have  twenty- 
seven  nuns  and  378  pupils ;  the  Sisters  of  the  Holy  Humility 
of  Mary,  Pennsylvania,  Ohio  and  Iowa,  have  403  nuns  and 
12,543  pupils;  the  Sisters  Auxiliary  of  the  Apostolate, 
Dakota  and  Wisconsin,  have  eight  nuns;  the  Sisters  of 
Saint  Dorothy,  New  York  and  Philadelphia  provinces,  have 
sixteen  nuns,  six  lay  nuns  and  260  pupils;  the  Mantellate 
Order  of  Saint  Mary,  Ladysmith,  Wisconsin,  has  eleven 
nuns;  the  Yenerini  Sisters  (Italian),  Lawrence,  Massachu¬ 
setts,  number  four;  the  Missionary  Servants  of  the  Most 
Holy  Trinity,  Alabama,  have  twenty-eight  nuns  and  400 
pupils ;  the  Helpers  of  the  Holy  Souls,  New  York,  St.  Louis 
and  San  Francisco,  have  sixty  nuns  engaged  in  welfare  and 
social  work ;  the  Mission  Helpers  of  the  Sacred  Heart,  Bos¬ 
ton,  Trenton  and  New  York,  have  eighty-seven  nuns,  teach¬ 
ers  of  deaf  mute  and  industrial  schools. 

These  records  show  that  our  Sisterhoods  came  to  the 
United  States  from  Europe  at  three  critical  periods:  the 
French  Revolution  and  penal  days  in  Ireland,  the  Kultur- 
kampf  in  Germany  and  the  separation  of  Church  and  State 
in  France  at  the  beginning  of  the  twentieth  century.  Here 
they  found  refuge  and  opportunity  for  growth.  The  rise 
of  the  American  Sisterhoods  and  the  building  up  of  their 
communities  with  American  postulants  show  that  the  spirit 
of  Faith  is  strong  in  the  New  World.  The  history  of  the 
Sisterhoods  gives  the  records  of  emigrant  and  native-born 
women  who  have  played  a  stirring  part  in  our  national 
development.  The  annals  of  many  Orders  preserve  the 
stories  of  nuns  riding  for  weeks  through  dense  forests  to 
log  cabin  convents  on  horseback  and  muleback,  over  moun¬ 
tain  and  plain,  sleeping  in  camp  wagons,  listening  to  the 
wolves,  the  war  whoop  and  the  din  of  battle,  lacking  suffi- 

[407  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


cient  food,  clothing  and  shelter,  but  heroically  persevering 
in  their  work.  Educators,  financiers,  executives,  pioneer 
missioners,  artists,  poets,  vocalists,  are  hidden  in  the  con¬ 
vents,  giving  their  talent  and  genius  to  the  world  through 
their  particular  service  to  their  pupils.  Some  few  notable 
names  may  be  cited:  Among  the  Sisters  of  Mercy:  Sister 
Antonio  (deceased),  “Rev.  Richard  Alexander,”  poet  and 
story  writer;  the  late  Mother  Gonzaga,  founder  and  edu¬ 
cator;  “Mercedes,”  a  poet;  Sister  Mary  Fides,  essayist; 
from  the  Lorettines,  Mother  Wilfrid  La  Motte  “Balbus,” 
author  of  “Flowers  of  the  Cloister,”  verse ;  from  the  Sisters 
Servants  of  Immaculate  Heart  of  Mary:  “Mariae,”  author 
of  “Thought  Blossoms,”  verse,  and  Sister  Mary  Donatus, 
author  of  “Heart  Blossoms”  verse  and  plays.  Sister  Imelda 
and  Sister  Terecita  are  two  of  many  Dominican  poets. 
“M.  S.  Pine”  is  the  pen  name  of  a  religious. 

Convent  education  is  reflected  in  the  activities  of 
alumnae.  Miss  Madeleine  Davis,  of  Saint  Mary’s  Academy, 
Notre  Dame,  Indiana  (Holy  Cross  Sisters),  was  decorated 
by  the  French  Government  for  heroic  service  in  the  Ambu¬ 
lance  department.  Another  alumna,  Mary  Sullivan,  has 
evolved  a  method  of  teaching  backward  children  in  the 
public  schools.  Other  Sisterhoods  have  sent  forth  authors, 
poets,  artists,  sculptors,  social  workers,  philanthropists, 
teachers  and  leaders  in  many  fields:  Mary  Elizabeth 
Blake,  and  her  daughter,  Marie  Blake,  Doctor  Blanche 
M.  Kelly,  C.  Cornelia  Craigie,  Agnes  Repplier,  Florence 
Gilmore,  the  late  Louise  Imogen  Guiney,  Katherine  E. 
Conway,  Elizabeth  Jordan,  Mary  E.  Mannix,  Anna  Minogue, 
Isabelle  C.  Williams,  are  a  few  of  these.  Many  alumnae 
entered  religious  communities,  and  some,  as  Adele  Le  Brun 
and  Mary  Rhodes,  founded  new  ones.  Still  other  alumnae 
have  organized  and  shaped  the  guilds  and  leagues  of  Cath¬ 
olic  women  and  carry  on  social  relief  work,  build  chapels 
in  home  and  foreign  missions,  establish  burses  for  the  edu¬ 
cation  of  seminarians  and  conduct  settlement  houses.  The 

[  408  ] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


recently  established  national  and  international  Catholic 
Alumnae  Associations  have  far-reaching  philanthropic  and 
missionary  activities. 

The  niche  of  the  School  Sister  of  the  United  States  is 
high  up  in  the  Temple  of  Fame. 

Catherine  McPartlin. 

The  Religious  of  the  Sacred  Heart 

The  Society  of  the  Sacred  Heart  of  Jesus  is  an  Insti¬ 
tute  of  women,  founded  by  Mother  Madeleine  Sophie  Barat 
on  November  21,  1800,  in  Paris.  Pope  Leo  XII  granted  it 
his  approval  in  a  Laudatory  Brief  of  September  2,  1825, 
which  was  confirmed  by  the  Church  in  the  Brief  of  Appro¬ 
bation  of  December  22,  1826.  In  September,  1826,  Cardinal 
Pedicini  was  nominated  the  first  Cardinal  Protector  of  the 
Society. 

Four  principal  works  give  scope  to  the  activities  of 
the  Society: 

(1)  Education  of  young  ladies  in  the  boarding 
schools  and  more  recently  in  day  schools.  A  proof  of 
the  capacity  of  the  plan  of  studies  to  expand  and  adapt 
itself  to  modern  life  is  found  in  the  fact  that  at  Manhattan- 
ville,  New  York,  Lake  Forest,  Illinois,  Omaha,  Nebraska, 
and  Menlo  Park,  California,  complete  college  courses  and 
college  degrees  are  now  being  given  to  the  pupils.  At 
the  Manhattanville  College,  the  faculty  complies  with  the 
requirements  of  the  Regents  of  the  State  of  New  York. 
One  of  the  latest  works  undertaken  is  the  care  of  the  spirit¬ 
ual  welfare  of  the  young  women  recently  admitted  to  the 
University  of  Louvain.  In  Scotland,  Peru  and  Japan 
flourishing  normal  training  colleges  have  been  established. 

(2)  Free  or  parochial  schools.  In  some  countries,  as 
in  England,  these  are  aided  by  the  State  and  follow  the 
State  regulations  for  public  elementary  schools;  in  others 
they  are  voluntary  and  adapt  their  teaching  to  the  needs 
and  circumstances  of  the  children. 

[409  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


(3)  Spiritual  retreats  for  the  pupils,  the  Children  of 
Mary  of  the  Sacred  Heart,  former  pupils  and  those  asso¬ 
ciated  in  the  good  works  directed  from  the  convent  are 
given  once  or  twice  a  year.  They  are  now  multiplied  to 
extend  to  other  classes  of  persons,  whenever  there  is  need. 
Thus  in  Rome,  we  find  them  preparing  children  for  their 
first  Communion;  in  Mexico  giving  spiritual  aid  to  the 
Indian  women ;  in  the  United  States  and  in  England  extend¬ 
ing  their  influence  to  saleswomen  and  factory  workers, 
teachers  and  professional  women;  while  in  Blumenthal,  on 
the  Dutch  frontier,  they  give  comfort  to  vast  numbers  of 
women  who  flock  to  them,  sometimes  1100  at  a  time,  will¬ 
ingly  taking  their  rest  wherever  there  is  space  on  the  floor 
to  throw  down  a  mattress. 

(4)  Congregations  of  Children  of  Mary  living  in  the 
world,  which  have  their  own  rules  and  organization.  These 
carry  on  many  good  works.  In  Chicago,  the  members  have 
inaugurated  the  Guardian  Angels  Center,  where  wonderful 
work  is  being  done.  The  statistics  mount  into  the  tens  of 
thousands  for  attendance  both  during  the  day  and  evening. 
In  New  York  City  we  find  the  Barat  Settlement,  which  has 
brought  about  a  visible  reform  on  the  lower  East  Side. 
Here,  as  in  the  Chicago  Center,  are  a  day  nursery,  a  kinder¬ 
garten  and  boys’  and  girls’  clubs ;  also  a  weekly  clinic.  At 
Maplehurst,  also,  the  usual  sodalities  exist,  as  the  Christian 
Mothers  and  the  Consolers  of  Mary  and  the  Little  Friends 
of  the  Sacred  Heart  for  the  boys  and  girls  respectively. 
At  Madison  Avenue  is  a  night  school,  where  classes  are 
carried  on  in  various  branches  attractive  to  young  people, 
including  stenography,  typewriting,  sewing  and  even  danc¬ 
ing.  It  is  interesting  to  note  that  Mother  Barat,  who  was 
brought  up  so  rigidly  in  her  young  days,  considered  that 
dancing  was  not  to  be  neglected,  because  of  its  good  influ¬ 
ence  over  the  whole  being,  in  giving  that  exterior  grace 
necessary  in  all  states,  even  the  holiest.  This  is  a  mere 
hint  of  the  scope  of  the  work,  and  no  mention  has  been 

[410] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


made  of  the  Christmas  dinners  and  clothing  distributed,  the 
outings  and  medical  care  bestowed.  The  Children  of  Mary 
are  affiliated  with  the  International  Federation  of  Catholic 
Alumnae  and  are  represented  in  the  National  Council  of 
Women. 

In  1804  a  second  convent  was  opened  at  Amiens  and 
a  new  member  received,  Philippine  Rose  Duchesne,  who 
was  destined  to  carry  the  work  of  the  Society  to  the  New 
World.  Mother  Duchesne  was  born  at  Grenoble,  France, 
on  August  20,  1709,  and  died  at  St.  Charles,  Missouri,  on 
October  18,  1852.  Mother  Barat  was  destined  never  to  see 
America,  and  was  obliged  for  some  years  to  restrain  Mother 
Duchesne’s  ardor  for  the  missions.  But  one  day  came  a 
call  from  Bishop  Dubourg,  which  Mother  Barat  looked  upon 
as  an  indication  of  the  Divine  Will,  and  she  sent  forth  her 
first  missionary  daughter.  On  May  29,  1818,  Bishop  Du¬ 
bourg  welcomed  Mother  Duchesne  and  her  four  companions 
to  the  United  States,  at  New  Orleans,  from  which  place 
she  went  on  to  St.  Charles,  Missouri,  arriving  on  Septem¬ 
ber  8.  Cold,  hunger,  illness,  opposition,  ingratitude  and 
calumny  served  only  to  fire  her  lofty  spirit  with  zeal  for 
the  spread  of  truth.  Some  inkling  of  her  tremendous  labors 
may  be  gleaned  from  the  following  list  of  houses  founded 
by  her:  St.  Charles,  Missouri,  1818;  Florissant,  1819;  Grand 
Coteau,  Louisiana,  1821;  St.  Michael,  1825;  St.  Louis,  Mis¬ 
souri,  (reopened),  1827 ;  not  to  mention  the  Bayou  Opelou¬ 
sas,  which  did  not  last  long;  all  in  about  ten  years.  She 
had  yearned  to  bear  the  torch  of  divine  light  to  the  Indians, 
and  in  1841,  old  and  broken,  at  the  age  of  seventy-two,  at 
the  invitation  of  Father  De  Smet,  she  went  to  labor  among 
the  Pottowatomies  at  Sugar  Creek,  Kansas.  Her  compan¬ 
ions  were  Mother  Lucille  Mathevon,  who  was  to  be  the 
superior,  another  choir  religious  and  a  Canadian  sister 
who  had  had  experience  in  dealing  with  Indians.  The 
party  was  under  the  guidance  of  Father  Verhaegen.  The 
Pottowatomies  met  them  in  gala  attire  and  in  all  their  war 

[411] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


paint.  Her  companions  were  seized  with  terror,  but  Mother 
Duchesne  “was  beaming  with  joy,  like  a  mother  meeting 
her  beloved  children  after  a  long  separation.”  The  Indians 
loved  and  admired  her  and  gave  her  a  name  which  signified 
“The  woman  who  prays  always.”  At  the  end  of  a  year, 
Bishop  Kenrick,  finding  her  very  weak  and  ill,  insisted  upon 
her  return  to  St.  Charles.  She  then  established  a  school  for 
Indian  girls  at  Florissant,  which,  however,  lasted  only  two 
years,  as  the  Indians  were  driven  further  and  further  back 
by  the  white  man. 

Writing  to  Mother  Hardey,  after  the  death  of  Mother 
Duchesne,  Mother  du  Rousier  said :  “It  is  the  general  opin¬ 
ion  here  that  we  have  lost  a  saint.  .  .  .  Monseigneur  Ken¬ 
rick  declared  she  was  the  noblest  and  most  virtuous  soul 
he  had  ever  known.  Father  De  Smet  says  that  while  living 
she  was  worthy  of  canonization.  Our  American  houses  owe 
everything  to  her.  She  has  opened  the  way  to  us  through 
many  fatigues  and  privations.” 

One  hundred  years  after  Mother  Duchesne's  arrival  in 
this  country,  at  the  centenary  held  in  her  honor  at  St. 
Charles,  Missouri,  on  May  29,  1918,  the  Reverend  William 
Robison,  S.  J.,  paid  her  the  following  tribute: 

All  that  “the  giants  of  those  days”  did  might,  indeed, 
have  been  accomplished  in  some  other  way,  but  I  am  con¬ 
vinced  that  the  fact  that  it  was  effected  as  it  was,  was  due 
in  no  small  measure  to  Mother  Duchesne.  She  saved  the 
struggling  Missouri  Mission  and  prevented  it  from  failing 
through  absolute  lack  of  resources.  I  for  one  am  proud  to 
acknowledge  the  Jesuit  obligation  to  Mother  Duchesne  and 
the  Society  of  the  Sacred  Heart. 

If  Mother  Duchesne  has  been  compared  to  “the  hidden 
root,  whence  the  tree  drew  its  sap,”  Mother  Hardey  has 
been  likened  to  “the  vigorous  trunk  which,  spreading  its 
branches,  covered  the  American  soil  with  its  beneficent 
shade,”  the  tree,  of  course,  being  the  Society. 

Mother  Galitzin,  who  had  come  to  America  as  visita- 
trix,  and  provincial  of  the  American  houses,  founded  the 

[412] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


first  house  in  New  York  City,  at  Houston  Street,  in  1841. 
Before  returning  to  France  to  take  up  her  duties  as  assist¬ 
ant  superior-general,  she  looked  about  for  a  successor  as 
local  superior  in  the  New  York  house  and  American  pro¬ 
vincial.  She  recommended  Mother  Aloysia  Hardey,  who 
was  appointed  by  Mother  Barat.  Mother  Hardey’s  won¬ 
derful  administration  was  marked  by  twenty-two  founda¬ 
tions.  She  also  established  the  Tabernacle  Society  for  the 
preparation  of  vestments  for  poor  churches  in  1875  and 
was  the  first  promoter  of  the  Holy  Childhood  in  the  United 
States.  In  1872,  Mother  Hardey  was  appointed  assistant 
general  by  Mother  Goetz,  the  second  superior-general  of  the 
Society.  The  other  superiors-general  were  Mothers  Adele 
Lehon,  Augusta  de  Sartorius,  Mabel  Digby,  Janet  Erskine 
Stuart  and  the  present  Mother  de  Loe  (1922). 

Mother  Hardey  was  universally  recognized  as  a  strong 
and  valiant  woman  ruling  by  the  power  of  love  and  gentle¬ 
ness.  Gifted  with  a  peculiar  knowledge  of  affairs,  she 
grasped  details,  inspired  confidence  in  her  judgment  and 
succeeded  in  whatever  she  undertook.  As  assistant  gen¬ 
eral,  she  visited  the  houses  of  the  Society  in  the  United 
States,  Spain,  England  and  Ireland,  returning  to  die  at 
Paris  on  June  17,  1886. 

It  is  impossible  in  the  limited  space  allowed  to  follow 
the  activities  of  her  saintly  successor,  Mother  Sarah  Jones, 
whose  labors  as  superior  vicar  at  Manhattanville  for  twenty- 
five  years  endeared  her  to  countless  hearts  among  the  relig¬ 
ious,  the  children  and  outsiders ;  nor  is  it  possible  to  describe 
the  works  of  more  recent  years.  As  the  Society  grew,  the 
Central,  Western  and  Southern  vicariates  were  created  and 
some  of  the  new  foundations,  as  Menlo  Park,  California, 
Lake  Forest,  Illinois,  and  Maryville,  St.  Louis,  are  very 
beautiful.  During  the  great  fire  at  San  Francisco,  the  city 
house  was  turned  into  a  hospital  for  the  relief  of  the 
sufferers. 

A  proof  of  the  appreciation  of  the  value  of  the  eduea- 

[413] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


tional  work  of  the  Society  by  our  fellow-citizens  not  of  our 
Faith  was  given  in  1918,  when  the  Missouri  Society  of  the 
United  Daughters  of  1812  honored  Venerable  Mother  Du¬ 
chesne  by  placing  her  name  first  on  its  roll  of  fame,  among 
the  pioneer  men  and  women  who  have  contributed  to  the 
progress  of  the  State.  A  bronze  cylinder  containing  the 
life  of  the  Venerable  Mother  written  on  parchment  was 
inserted  in  the  wall  of  the  Jefferson  Memorial  Building, 
Forest  Park,  St.  Louis,  Missouri,  in  such  a  manner  that 
one  end,  engraved  with  the  word  “Duchesne,”  heads  the 
list  of  the  names  on  the  roll  of  honor.  This  event,  without 
any  preconcerted  design,  occurred  in  the  centenary  year  of 
Mother  Duchesne’s  arrival  in  America. 

Another  tribute  was  paid  in  1921,  in  which  year  Mis¬ 
souri  celebrated  the  centenary  of  her  Statehood.  The  relig¬ 
ious  ceremonies  were  confided  to  Archbishop  Glennon,  who 
decided  to  carry  them  out  on  the  grounds  of  the  Sacred 
Heart  Convent,  near  the  burial  place  of  Mother  Duchesne, 
at  St.  Charles,  the  first  capital  of  the  State.  No  place  was 
more  fitting,  His  Grace  contended,  as  no  other  work  had 
done  so  much  to  promote  progress  and  education  in  the 
State  as  that  of  Venerable  Mother  Duchesne,  with  its  hum¬ 
ble  beginnings  at  St.  Charles.  A  similar  story  might  be 
told  in  every  State  where  the  Society  of  the  Sacred  Heart 
has  made  foundations.  The  former  pupils  are  found  in  the 
ranks  of  nearly  every  Religious  Order  of  women ;  several  of 
them  have  been  founded  by  pupils  of  the  Sacred  Heart ;  and 
in  nearly  every  walk  of  life  they  fill  honorable  positions, 
while  not  a  small  percentage  of  them  have  become  writers. 

The  mark  of  persecution  has  not  been  lacking  to  the 
Society,  either.  The  revolution  of  1830  disturbed  the  house 
in  Paris  but  did  not  destroy  it;  the  novitiate  was  removed 
elsewhere.  In  1848  the  house  in  Switzerland  had  to  be 
abandoned;  the  religious  were  expelled  from  Genoa,  Turin, 
Saluzzo  and  Pignerol,  while  the  houses  in  Rome  were 
searched  and  pillaged.  In  1860,  Loretto,  Saint  Elpidio  and 

[414] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


Perugia  were  suppressed.  The  German  houses  were  closed 
by  the  May  Laws  of  1872.  Between  1903  and  1909  forty- 
seven  houses  in  France  were  suppressed  and  many  of  them 
confiscated  by  the  French  Government.  The  motherhouse 
was  transferred  to  Brussels  in  1904  and  later  to  the  Via 
Nomentana,  Rome.  This  wholesale  destruction  increased 
the  extension  to  foreign  countries ;  for  almost  every  house 
that  was  closed  another  was  opened  elsewhere.  To-day 
(1922),  the  Society  counts  144  houses  and  about  6500  relig¬ 
ious.  In  the  United  States,  including  the  Island  Posses¬ 
sions,  there  are  twenty-six  houses  and  more  than  1100 
members. 

Following  is  a  list  of  the  houses  in  the  United  States 
at  the  present  time  (1922),  with  the  dates  of  foundations: 

Vicariate  of  Albany-Kenwood :  Manhattanville,  1847; 
Eden  Hall,  1847 ;  Maplehurst,  New  York,  1848 ;  Detroit, 
1851 ;  Kenwood,  1853 ;  Rochester,  1855 ;  Philadelphia,  1865 ; 
Elmhurst,  Providence,  1872;  Boston,  1880;  Madison  Ave¬ 
nue,  New  York,  Day  School,  1881;  Grosse  Pointe,  1885; 
Ponce,  Porto  Rico,  1916. 

Vicariate  of  Lake  Forest:  St.  Joseph,  founded  in  1853, 
reopened  in  1920;  Chicago,  1876;  Omaha,  1881;  San  Fran¬ 
cisco,  1887;  Menlo  Park,  1898;  Lake  Forest,  1904;  Seattle, 
1907. 

Vicariate  of  Maryville:  St.  Charles,  1818;  Grand  Co- 
teau,  1821 ;  St.  Michael,  1825 ;  St.  Louis,  1827 ;  Cincinnati, 
1869;  Maryville,  1872;  New  Orleans,  1887. 

Blanche  M.  Brine. 

BIBLIOGRAPHY 

L’Abbe  Baunard:  “The  Life  of  Mother  Duchesne,”  translated  by 
Lady  Georgiana  Fullerton,  (Roehampton,  1879);  Garvey:  “Mary  Aloy- 
sia  Hardey,  1809-1885,”  (New  York,  1910);  G.  E.  H.:  “Venerable 
Philippine  Duchesne,”  (New  York,  1914) ;  Rev.  William  Robison,  S.  J.: 
“Sermon  on  the  Ven.  Philippine  Duchesne,”  at  the  Centenary,  St. 
Charles,  Mo.,  May  29,  1918;  Janet  Erskine  Stuart:  “The  Education 
of  Catholic  Girls,”  (London,  1914);  ib.:  “The  Society  of  the  Sacred 
Heart,”  (London,  1914);  Ward:  “Life  of  the  Venerable  Madeleine 

[415] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Louise  Sophie  Barat,  1779-1865,”  (Roehampton,  1900) ;  “The  Cath¬ 
olic  Encyclopedia”:  (a)  “The  Society  of  the  Sacred  Heart,”  by  J. 
E.  Stuart:  (b)  “Philippine  Duchesne,”  by  Catherine  M.  Lowth:  The 
Messenger,  New  York,  1890,  “Rev.  Mother  Philippine  Duchesne”;  The 
Month,  London,  1898,  XCI,  article  on  Mother  Duehesne  by  Connelly. 

The  Sisters  of  Notre  Dame  (of  Namur) 

Some  years  ago  Cardinal  Streckx,  then  Archbishop  of 
Malines,  when  questioned  as  to  his  opinion  of  the  Institute 
of  the  Sisters  of  Notre  Dame,  answered:  “It  is  a  breath 
of  the  Apostolic  Spirit,  fallen  from  the  Heart  of  Jesus 
upon  the  heart  of  a  woman  who  knew  how  to  believe  and 
how  to  love.”  The  development  of  this  Institute  from  very 
humble  beginnings  proves  that  the  “breath  of  the  Apostolic 
Spirit”  still  animates  its  members,  and  that  the  Cardinal 
did  not  lack  discernment.  The  “woman  who  knew  how  to 
believe  and  how  to  love”  was  Marie  Rose  Julie  Billiart, 
daughter  of  a  tradesman  of  Cuvilly,  a  small  village  not  far 
from  Compiegne.  She,  with  a  few  companions,  began  in 
1804  to  follow  a  provisional  rule  that  had  been  drawn  up 
for  them  by  Pere  Varin,  superior  of  the  Fathers  of  the 
Faith.  In  1809,  owing  to  persecutions  that  threatened  the 
spirit  of  the  Institute,  the  motherhouse  was  transferred 
from  Amiens  to  Namur,  where  it  has  remained  ever  since. 
After  the  zealous  foundress  had  firmly  established  fifteen 
convents  in  Belgium,  she  was  called  to  the  reward  of  her 
labors  on  April  8,  1816.  The  Institute  of  the  Sisters  of 
Notre  Dame  continued  to  grow  and  to  develop  rapidly,  until 
now  it  is  ranked  among  the  foremost  of  the  congregations 
of  women  devoted  to  education.  It  has  about  4000  mem¬ 
bers  in  115  houses  scattered  over  Belgium,  England,  Scot¬ 
land,  the  United  States  and  Africa.  About  100,000  pupils 
are  taught  by  the  Sisters  in  schools  of  different  grades: 
kindergarten,  primary,  secondary,  commercial,  normal  and 
collegiate.  In  Belgium,  England  and  Scotland,  training  col¬ 
leges  have  been  established  which  send  forth  each  year 
hundreds  of  Catholic  teachers. 

[416] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


The  work  of  the  Sisters  of  Notre  Dame  in  the  United 
States  began  with  eight  Sisters  in  Cincinnati,  in  1840.  The 
Institute  has  grown  since  with  branches  sheltering  1800 
religious  and  40,000  pupils  in  forty-seven  convents  of  Cali¬ 
fornia,  Illinois,  Ohio,  Pennsylvania,  District  of  Columbia, 
Rhode  Island  and  Massachusetts.  Besides  parochial  schools 
and  academies,  the  Sisters,  realizing  the  great  need  of  pro¬ 
viding  higher  education  for  girls  under  Catholic  auspices, 
are  conducting  Trinity  College,  Washington,  District  of 
Columbia,  Notre  Dame  College,  San  Jose,  California,  and 
Emmanuel  College,  Boston.  The  work  accomplished  in  these 
three  seats  of  learning  is  in  no  way  inferior  to  that  of  first- 
rank  non-Catholic  colleges  for  women.  Those  who  would 
understand  the  spirit  that  animates  all  the  methods  of  the 
Sisters  of  Notre  Dame  in  the  instruction  of  their  pupils 
should  read  “The  Educational  Ideals  of  Blessed  Julie  Bil- 
liart.,,  The  motherhouse  at  Namur  has  been  the  vital  cen¬ 
ter  from  which  have  radiated  all  the  other  splendid  insti¬ 
tutions  in  various  parts  of  the  world.  America  was  the 
first  country  outside  of  Belgium  chosen  by  the  Sisters  as 
a  promising  field  for  their  labors. 

Of  the  foundations  of  the  Sisters  in  the  United  States, 
twelve  are  on  the  Pacific  Coast,  in  what  is  known  as  the 
California  province,  and  thirty-five  in  the  eastern  province, 
chiefly  in  Ohio  and  in  Massachusetts,  and  including  three 
important  foundations:  the  convent  and  academy  in  West 
Rittenhouse  Square,  Philadelphia,  and  two  in  Washington, 
District  of  Columbia,  the  well-known  Trinity  College  and 
the  older  foundation  on  North  Capitol  Street.  The  chief 
house  of  the  province  was  originally  and  for  many  years 
the  convent  on  Sixth  Street,  Cincinnati;  then  Philadelphia 
was  temporarily  the  central  seat  of  government,  while  at 
present  the  provincial  superior  resides  at  Waltham,  Massa¬ 
chusetts.  The  Sisters  of  this  province  are  1500  in  number. 
They  have  thirty-five  convents,  and  in  connection  with  these 
conduct  normal  training  schools,  colleges,  academies  and 

[417] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


whole  systems  of  parochial  schools.  They  also  have  under 
their  care  over  38,000  pupils.  The  development  of  the  Sis¬ 
ters  of  Notre  Dame  from  a  modest  little  community  was 
practically  accomplished  during  the  lifetime,  and  under  the 
inspired  guidance  of  one  woman,  Sister  Superior  Louise, 
one  of  the  eight  Sisters  who  sailed  from  Antwerp  in  1840 
for  the  new  foundation  in  America.  On  October  19,  they 
landed  at  New  York  after  long  weeks  spent  at  sea  and  left 
at  once  for  Cincinnati.  They  were  warmly  welcomed  by 
Bishop  Purcell  and  found  cordial  hospitality  in  the  convent 
of  the  Sisters  of  Charity.  They  secured  a  small  house  on 
Sycamore  Street  and  later  a  well-built  residence  on  Sixth 
Street,  the  old  “Spencer  Mansion,”  which  is  sometimes 
affectionately  called  “the  cradle  of  Notre  Dame  in  Amer¬ 
ica, M  where  the  Sisters  opened  their  school  on  January  18, 
1841.  To  the  academy  came  day  scholars  and  boarders 
from  the  best  families,  both  Catholic  and  Protestant.  But 
the  Sisters  did  not  forget  the  greater  purpose  for  which 
they  had  been  founded,  the  teaching  of  the  poor.  So  the 
Sisters  gladly  took  under  their  care  the  little  girls  of  the 
parish,  among  whom  were  some  children  poor  enough  to 
satisfy  the  most  zealous  charity.  The  classrooms  opened 
for  these  parish  children  were  soon  filled  to  overflowing. 

From  this  year,  1849,  dates  the  rapid  development  of 
these  Sisters.  The  little  community  increased  in  numbers, 
being  now  supplied  by  a  local  novitiate.  New  academies 
and  parochial  schools  were  opened  in  different  parts  of  the 
city,  and  then  Sister  Superior  Louise  opened  schools  at 
other  places.  In  Ohio  the  earliest  of  these  was  established 
at  Dayton,  in  1849.  In  1855  four  Sisters  went  to  Columbus, 
and  the  school  opened  at  Hamilton  in  1869  emulated  the 
one  at  Columbus  in  its  development.  In  1859  a  tract  of 
fifty-three  acres  near  Reading,  Ohio,  was  purchased  and  the 
whole  boarding  school  with  twenty-one  Sisters  in  charge 
went  out  from  Sixth  Street  in  the  following  year.  Sister 
Louise  also  saw  the  necessity  of  removing  the  growing  novi- 

[418] 


THE  WORK  OF  THE  TEACHING  SISTERHOODS 


tiate  from  Sixth  Street  to  some  suburban  location.  She 
died  before  arrangements  could  be  made  to  that  end,  and 
Sister  Superior  Julia  purchased  property  for  this  purpose 
in  East  Walnut  Hills.  Here,  on  Grandin  Road,  she  built 
the  handsome  academy  known  as  “The  Summit.”  The 
school  was  opened  in  1890  and  ten  years  later  the  novitiate 
was  transferred  there.  During  the  thirty-eight  years  of 
her  administration  as  provincial  superior,  Sister  Louise 
organized  and  governed  twenty-seven  foundations,  inspir¬ 
ing  and  encouraging  the  zealous  efforts  of  the  Sisters. 

In  Washington,  District  of  Columbia,  Sister  Louise 
opened  the  parish  school  of  Saint  Aloysius  in  1872.  Here, 
too,  is  Trinity  College,  erected  in  1900  by  Sister  Superior 
Julia.  The  student  body  now  numbers  375,  a  splendid  out¬ 
growth  from  the  little  class  of  twenty,  gathered  from  many 
States  when  Trinity’s  doors  were  opened. 

In  1849,  Sister  Louise  sent  three  Sisters  to  Boston  to 
take  charge  of  a  parish  school.  Boston  was  at  that  time 
a  hotbed  of  bigotry  and  prejudice,  but  the  little  school 
flourished  and  twice  were  the  Sisters  compelled  to  move 
into  larger  quarters.  In  1864  the  community  was  estab¬ 
lished  in  the  Berkeley  Street  Academy  in  an  exclusive  local¬ 
ity  known  as  the  Back  Bay  District.  Here  the  Sisters 
taught  many  years,  until  the  success  of  the  school  again 
made  expansion  necessary.  Accordingly,  during  the  admin¬ 
istration  of  Sister  Superior  Mary  Borgia,  land  was  pur¬ 
chased  in  the  Fenway  near  several  educational  institutions. 
The  building  erected  by  the  Sisters  of  Notre  Dame  is  con¬ 
sidered  the  handsomest  of  the  group.  The  Berkeley  Street 
Academy  was  transferred  to  this  new  home  in  1916.  There 
had  been  for  some  time  in  Boston  a  demand  for  a  Catholic 
college  for  young  women.  Acceding  to  the  wishes  of  Car¬ 
dinal  O’Connell,  Sister  Superior  Mary  Borgia  decided  to 
open  one  for  day  students  at  the  Fenway.  This  she  did  in 
September,  1919,  naming  the  new  institution  Emmanuel 
College. 


[419] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


Besides  the  two  academies  at  Boston  and  Roxbury  the 
Sisters  of  Notre  Dame  have  one  at  Lowell  and  maintain  a 
large  novitiate  at  Waltham,  which  is  the  home  of  the  pro¬ 
vincial  superior.  There  are  parochial  schools  under  the 
care  of  the  Sisters  at  Lawrence,  Chicopee,  Worcester,  South 
Boston,  East  Boston,  Cambridge,  Springfield,  Salem,  Lynn 
and  Somerville,  Massachusetts.  At  each  of  these  places  the 
Sisters  reside,  whereas  in  Ohio  they  go  out  from  the  acad¬ 
emies  to  teach  in  the  parish  schools.  Near  Worcester  the 
order  has  a  country  home  called  “Notre  Dame  du  Lac,”  a 
place  of  rest  for  the  members  who  are  sick  or  in  need  of 
rest.  Here  retreats  are  held  for  visiting  Sisters  from  all 
parts  of  the  East. 


BIBLIOGRAPHY 

“The  Life  of  Blessed  Julie  Billiart,  Foundress  of  the  Institute  of 
Sisters  of  Notre  Dame,”  by  a  member  of  the  same  Society,  edited  by 
Father  Clare,  S.  J.  (London,  1909.) 

“Sketch  of  the  Life  of  the  Servant  of  God,  Julie  Billiart.”  (Liver¬ 
pool,  1883.) 

“La  Bienheureuse  Julie  Billiart.”  (No.  999  des  Contemporains 
Paris,  Bonne-Presse.) 

“La  Venerable  Julia  Billiart,  fundadora  de  las  Hermanas  de 
Nuestar  Senora  en  Namur.”  (Malaga,  1890.) 

“Brevi  Cenni  sulla  vita  della  B.  Giulia  Billiart.”  (Rome,  1906.) 

“The  Educational  Ideals  of  Blessed  Julie  Billiart.”  (London, 
1922.) 

Grace  Dolle  O’Donnell. 


[420] 


THE  EDUCATIONAL  WORK  OF  THE  BROTHERHOODS 


Reverend  Felix  Joseph  Kelly,  Ph.  D. 

FROM  the  earliest  ages  great  minds  have  conceived 
the  idea  of  uniting  for  the  purpose  of  greater  spirit¬ 
ual  good;  this  instinct  becomes  a  light  which  shines 
through  every  page  of  the  Gospel.  Religious  men  in  Europe, 
during  its  transition  period,  realized  that  they  increased 
their  devotional  feelings  by  forming  monastic  establish¬ 
ments.  The  Church,  after  due  investigation  and  convincing 
evidence,  set  upon  those  establishments  the  seal  of  her 
approbation  and  authority,  and  bade  the  members  intrusted 
to  her  by  her  Divine  Founder  to  go  forth  among  the  wrecks 
and  ruins  of  the  sorrow-stricken,  sin-sick  world  on  messages 
of  mercy  and  of  love.  If  the  Church  is  ever  to  prove  her¬ 
self  to  others  what  we  her  children  believe  she  is,  if  she  is 
to  succeed  in  the  regeneration,  sanctification  and  elevation 
of  mankind,  it  is  not  to  be  so  much  by  the  preaching  of  the 
clergy  as  by  a  united  systematic  action,  by  an  associated 
religious  effort,  through  combinations  such  as  our  Brother¬ 
hoods  and  Sisterhoods.  And  this  united  systematic  action 
must  be  in  the  Church,  for  all  these  associations  are  only 
her  instruments.  She  is  the  divinely  appointed  messenger 
to  man,  but  she  must  make  use  of  instruments  to  carry  out 
her  work.  And  as  the  secret  of  success  lies  in  united,  active 
and  systematic  efforts,  so  will  she  work  most  wisely  through 
organizations,  giving  to  each  its  appointed  place,  recogniz¬ 
ing  in  each  its  specific  gift,  placing  each  in  a  position  best 
fitted  for  its  exercise,  and  thus  engaging  in  the  highest  and 
noblest  of  all  enterprises,  the  salvation  of  souls. 

The  most  important  element  in  the  efficiency  of  asso¬ 
ciations  such  as  Brotherhoods  is  the  development  of  the 
religious  element.  This  predominated  in  the  early  Church 
associations,  never  being  overlooked  even  by  those  which 

[421] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


were  chiefly  of  a  secular  character.  It  is  the  very  main¬ 
spring  of  their  life.  Since  their  object  is  to  do  the  works 
of  Christ,  to  go  about  as  He  did,  doing  good,  to  bear,  as  He 
bore,  blessings  to  the  bodies  and  to  the  souls  of  men,  they 
too  are  quickened  with  the  same  love  which  sent  Him  forth 
upon  His  ministry.  They  are  filled  with  the  life  of  God, 
and  animated  with  His  love.  The  Divine  Flame  of  Charity 
is  kindled  in  them  as  a  body.  In  their  united,  corporate, 
organic  character,  they  give  bold  expression  to  their  relig¬ 
ious  principles.  They  go  forth  gladly  on  their  ministries 
of  mercy,  and  they  do  it  that  in  and  by  the  doing  their  own 
love  may  be  enriched  and  quickened  and  intensified.  They 
set  up  a  standard  of  holiness  of  life,  and  boldly  use  all  the 
means  which  the  experience  of  holy  men  has  pointed  out  as 
useful  to  promote  it.  The  religious  element  in  our  Brother¬ 
hoods  makes  them  powerful  instruments  for  strengthening 
the  spiritual  life  of  the  individual  members.  It  was  this 
that  gave  them  their  energy  and  power  in  the  Early  Church, 
and  it  is  this  which  is  the  secret  of  their  wonderful  efficiency 
in  the  Church  to-day. 

The  origin  of  Catholic  Brotherhoods  is  somewhat  ob¬ 
scure.  As  was  the  case  with  many  initial  movements  in 
Church  history,  the  subject  did  not  seem  to  be  of  importance 
until  lapse  of  time  had  destroyed  the  records.  At  the  be¬ 
ginning  the  whole  Church  was  a  brotherhood,  as  every 
student  of  the  Acts  of  the  Apostles  and  of  the  New  Testa¬ 
ment  Epistles  is  aware.  Because  the  infant  Church  was 
bound  by  a  new  and  sacred  tie,  and  because  its  members 
faced  common  difficulties  and  perils,  a  fellowship  existed 
between  them,  which  not  only  led  them  to  call  each  other 
“brother,”  but  which  gladly  shared  temporal  possessions 
and  ministered  to  the  wants  of  the  needy.  That  the  spirit 
and  practice  of  Christian  brotherhood  continued  to  be  evi¬ 
denced  in  the  Church  while  its  members  were  few  and  its 
cause  unpopular  there  can  be  no  doubt.  During  its  early 
experience,  the  Church  remembered  the  fraternal  obliga- 

[422  ] 


EDUCATIONAL  WORK  OF  THE  BROTHERHOODS 


tions  taught  by  Jesus  and  the  Apostles.  “Their  Master.” 
says  Lucian,  “has  persuaded  them  that  they  are  all 
brothers.”  This  brotherliness  extended  even  to  strangers, 
much  to  the  surprise  of  the  beholders. 

In  every  age  of  the  Church  we  find  Brotherhoods  organ¬ 
ized  to  meet  the  necessities  and  needs  of  the  times.  We 
have  the  Mendicant  Orders,  the  Military  Orders,  the  Mysti¬ 
cal  Brotherhoods,  the  Guilds,  the  Brothers  of  Pity,  the 
austere  and  missionary  Orders  of  Brothers,  and  the  Edu¬ 
cational  Brotherhoods.  It  is  the  last  named  that  will  hold 
our  present  attention.  As  far  back  as  the  twelfth  and 
thirteenth  centuries,  until  which  time  all  education  was 
directly  under  the  control  of  the  clergy,  we  read  of  Brother¬ 
hoods  who  took  up  the  work  of  popular  education.  They 
labored  unselfishly  in  the  great  cause  of  Christian  educa¬ 
tion,  special  emphasis  being  laid  upon  the  religious  element 
therein.  Practical  religious  culture  combined  with  sound 
knowledge  was  well  imparted.  The  schools  of  the  Brother¬ 
hoods  became  popular  and  from  all  quarters  studious  youths 
poured  into  them.  Famous  institutions  controlled  by  them 
were  those  at  Deventer,  Zwolle,  Liege,  Louvain,  Mechlin, 
Cambrai  and  Valenciennes.  They  also  founded  the  College 
de  Montaign  in  connection  with  the  University  of  Paris, 
and  the  students  in  their  schools  were  many  thousands. 
These  institutions  became  recognized  centres  of  learning  in 
Europe.  They  turned  the  influence  of  humanistic  learning 
toward  the  strengthening  and  pacification  of  the  Church  in 
the  troubled  times  of  the  sixteenth  century. 

In  our  own  country  and  in  our  own  times,  the  Catholic 
Brotherhoods  have  done  yeoman  service.  Their  schools  are 
of  many  different  types,  representing  every  phase  of  edu¬ 
cational  work,  primary,  secondary  and  industrial,  with 
orphanages  and  schools  for  the  deaf  and  dumb.  Their 
secondary  schools  and  colleges  crown  their  educational  edi¬ 
fices,  affording  to  clever  boys,  irrespective  of  their  position 
in  life,  an  opportunity  of  pursuing  a  course  of  higher 

[  423  ] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


studies,  which  otherwise  would  be  entirely  denied  them. 
There  is  a  widespread  movement  to-day  for  the  develop¬ 
ment  of  facilities  for  secondary  education  for  Catholic  boys 
in  connection  with  the  parish  school  system,  and  it  is  the 
Brotherhoods  of  our  country  who  are  furnishing  the  Cath¬ 
olic  teachers  for  these  schools.  The  movement  springs 
from  a  popular  demand,  and  is  based  on  the  fundamental 
idea  of  Catholic  education.  It  is  evident  that  the  further 
progress  of  this  movement  is  destined  to  have  a  highly 
important  influence  upon  the  parish  schools  and  colleges  of 
the  United  States.  The  number  of  these  secondary  schools 
and  colleges  of  our  Catholic  Brotherhoods,  as  well  as  the 
number  of  their  students,  is  growing  rapidly.  There  is  a 
notable  tendency  to-day  toward  the  establishment  of  cen¬ 
tral  Catholic  high  schools  apart  from  any  parish  connection, 
and  under  the  immediate  control  of  our  Catholic  Brother¬ 
hoods.  Thus  it  is  seen  that  the  sphere  of  action  of  our 
Catholic  Brotherhoods  is  almost  without  limit,  and  judging 
from  experience,  the  cause  of  higher  Catholic  education 
may  well  be  intrusted  to  their  care. 

In  the  literary  field,  the  members  of  our  Catholic 
Brotherhoods  have  notably  distinguished  themselves.  But 
their  literary  activity  always  has  had  in  view  the  work 
that  they  are  engaged  in,  namely,  Christian  education. 
They  are  too  much  absorbed  by  the  work  of  teaching  to 
devote  themselves  to  the  writing  of  books  not  of  immediate 
utility  in  their  schools.  For  the  use  of  their  pupils,  they 
have  written  a  large  number  of  works  on  all  the  specialties 
on  their  courses  of  studies,  and  these  works  have  appeared 
in  all  the  modern  languages.  Their  writings  are  mostly  in 
the  form  of  text-books  for  school  use,  and  they  compare 
very  favorably  with  the  text-books  used  in  our  State  schools, 
and  in  some  cases  have  supplanted  them.  Intellectual  ac¬ 
tivity,  a  spirit  of  honest  research,  a  certain  eagerness  to 
fathom  all  mysteries  of  science  and  art,  are  the  prominent 
characteristics  we  find  expressed  in  their  literary,  historical 

[424  ] 


EDUCATIONAL  WORK  OF  THE  BROTHERHOODS 


and  scientific  works.  Among  them  we  have  men  like  the 
late  Brother  Azarias,  F.  S.  C.,  Brother  John  Waldron,  S.  M., 
Brother  Leo,  F.  S.  C.,  Brother  Ignatius,  C.  F.  X.,  Brother 
George  Sauer,  S.  M.,  Brother  Philip,  F.  S.  C.,  Brother  Celes- 
tine,  C.  F.  X.,  Brother  Jasper,  F.  S.  C.,  Brother  Albert 
Hollinger,  S  M.,  whose  contributions  on  educational  topics 
rank  with  the  highest  and  the  best.  The  literary  activity 
of  these  men  and  other  members  of  our  Catholic  Brother¬ 
hoods  has  not  only  been  very  great  in  philosophical  and 
scientific  fields,  but  also  in  those  which  are  specifically 
designated  as  pertaining  to  Belles-Lettres.  Some  of  the 
best  literature  in  the  English  tongue  can  be  traced  to 
humble  members  of  some  of  our  Catholic  Brotherhoods. 
So  in  the  field  of  literature  as  well  as  in  that  of  education, 
the  Church  and  our  country  are  deeply  indebted  to  the 
communities  of  Brothers  in  our  midst. 

The  demand  for  teaching  Brothers  has  always  been 
greater  than  the  supply,  and  the  demand  has  grown  greater 
with  every  succeeding  year.  The  development  of  the  upper 
grades  of  the  grammar  school  and  the  addition  of  high 
school  grades  to  hundreds  of  schools,  the  need  of  colleges, 
commercial  and  classical,  has  made  their  services  altogether 
indispensable.  On  their  part  the  teaching  Brotherhoods 
have  clearly  recognized  the  strong  academic  drift  upwards, 
and  they  have  risen  to  meet  it.  One  by  one  they  are  allow¬ 
ing  the  primary  school  to  pass  into  the  hands  of  the  teach¬ 
ing  Sisterhoods,  and  have  realized  that  their  main  field  of 
service  in  the  future,  in  the  schools,  is  to  be  in  the  upper 
grades,  together  with  commercial,  classical  and  industrial 
training.  The  recognition  of  this  has  brought  with  it  a 
corresponding  advance  in  standards  of  training.  A  normal 
training  of  several  years,  sometimes  with  university  train¬ 
ing,  following  upon  and  distinct  from  the  novitiate,  has 
marked  the  advance  from  the  old  normal  course  which  fitted 
the  Brothers  for  primary  school  work.  Higher  and  severer 
normal  school  standards  have,  in  fact,  characterized  the 

[425] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


growth  of  all  the  teaching  Brotherhoods  in  recent  times. 
College,  university  and,  many  times,  European  training  is 
insisted  upon  by  most  of  the  Brotherhoods,  especially  for 
the  candidates  who  are  to  teach  in  the  Catholic  high  schools 
and  colleges.  This  is  a  healthy  sign  for  the  future  of 
Catholic  education  in  this  country,  for  with  our  high  schools 
and  colleges  increasing  with  the  growth  of  the  Brother¬ 
hoods,  the  Church  in  this  country  may  point  with  pride  to 
her  educational  system,  which  is  even  now  the  mainstay 
and  hope  of  our  country. 

Popular  education  in  the  United  States  has  ever  found 
its  strongest  advocates  among  the  Brotherhoods.  In  this 
they  have  been  carrying  out  the  wishes  of  their  different 
founders,  who  without  any  exception  had  in  view  the  edu¬ 
cation  of  the  children  of  the  poor.  This  was  the  very 
reason  for  the  rise  of  most  of  our  Brotherhoods.  Increas¬ 
ing  population,  political  disturbances,  the  desire  for  edu¬ 
cation  with  religion  as  its  fountain  head,  caused  religious 
communities  of  laymen  to  spring  to  aid  the  clergy  in 
the  general  apostolate  of  Christian  education.  Although 
their  origin  fundamentally  was  of  a  religious  nature,  their 
activities  were  also  directed  to  the  betterment  of  their 
fellow  men,  and  with  our  teaching  communities  this  better¬ 
ment  took  the  form  of  educating  the  young  for  the  present 
as  well  as  for  the  future  life,  for  education  can  never  be 
dissociated  from  religion.  The  Church  in  this  country,  in 
her  solicitude  for  the  religious  training  of  youth,  has  always 
relied  upon  her  teaching  Brotherhoods  to  lead  the  way. 

In  the  early  history  of  our  country,  we  find  the  Cath¬ 
olic  Brotherhoods  of  Europe  sending  their  members  to  aid 
the  clergy  in  the  foundation  of  Catholic  schools  and  colleges. 
As  time  wore  on,  these  Brotherhoods  established  founda¬ 
tions  and  motherhouses  in  this  country,  and  became  largely 
responsible  for  the  development  of  the  American  Church. 
Some  of  these  communities  of  Brothers  have  a  distinctive 
American  origin,  supplying  a  need  to  which  the  European 

[426] 


EDUCATIONAL  WORK  OF  THE  BROTHERHOODS 


Brotherhoods  were  not  able  to  minister.  To-day,  in  our 
great  country,  we  have  thirteen  communities  of  teaching 
Brothers,  whose  members  number  about  two  thousand  five 
hundred.  The  communities  by  name  are  the  following: 
Brothers  of  the  Christian  Schools;  Christian  Brothers  of 
Ireland;  Brothers  of  Christian  Instruction;  three  Orders  of 
Franciscan  Brothers;  Brothers  of  the  Holy  Cross;  Society 
of  Mary  of  Paris ;  Marist  Brothers  of  the  Schools ;  Brothers 
of  Our  Lady  of  Lourdes;  Brothers  of  the  Sacred  Heart; 
the  Clerics  of  Saint  Viator,  and  the  Xaverian  Brothers. 

These  numerous  communities  of  Brothers  in  the  United 
States  are  fulfilling  in  an  admirable  manner  the  great  mis¬ 
sion  committed  to  the  Church  by  Christ,  of  peopling  Heaven. 
What  is  the  great  mainspring  of  their  success?  It  is  the 
instructing  of  children  in  the  Law  of  God.  The  boy  or 
young  man  in  the  Brothers'  school  or  college  is  taught  as 
to  his  mind  and  body,  but  principally  as  to  his  soul.  Yet, 
so  interwoven  with  the  natural  sciences  is  the  great  science 
of  God  that  the  boy  or  young  man  has  learned  it  perfectly 
before  he  is  aware  of  the  fact.  The  dress  of  the  religious 
Brother  teaches  him  as  well  as  his  catechism;  the  Cross, 
the  sign  of  his  Redemption,  placed  on  the  wall  before  his 
eyes,  is  calculated  to  soften  the  waywardness  of  his  heart. 
His  studies  finished  with  the  Brothers,  while  he  is  able 
to  compete  with  the  first  in  the  land  and  take  the  prize, 
because  his  intellect  is  not  darkened  by  the  fumes  of  crime, 
he  goes  into  the  world  a  scholar,  but  infinitely  more  than 
that,  a  Christian  man;  he  succeeds  in  business  because  he 
is  honest;  he  wins  for  himself  Heaven,  because  he  trains 
his  children,  as  he  was  trained,  in  the  Law  of  God.  Such 
is  the  system  of  education  with  which  our  Catholic  Brother¬ 
hoods  are  blessing  our  country  and  peopling  Heaven.  Such 
is  the  system  of  education  which  the  Catholic  Church  has 
intrusted  to  them,  and  which  they  have  always  taught  and 
will  teach  until  the  end  of  time. 

The  graduates  of  their  schools  and  colleges  have  given 

[427] 


CONTRIBUTION  TO  RELIGION  AND  EDUCATION 


a  good  account  of  themselves,  and  are  a  credit  to  their 
instructors.  At  the  present  time,  the  arts  and  sciences 
are  cultivated  and  improved  with  remarkable  success  in 
their  schools  throughout  this  country.  No  branch  of  liter¬ 
ature  is  neglected.  All  the  sciences  that  belong  to  the 
respective  provinces  of  reason,  genius,  experience  and  ob¬ 
servation  are  carried  to  a  high  degree  of  perfection  in  their 
schools.  In  philosophy,  astronomy,  geology,  physiology, 
mechanics  and  mathematics,  their  schools  hold  a  preemi¬ 
nent  place.  With  great  pride  may  American  Catholics  point 
to  the  invaluable  services  which  the  Catholic  Brotherhoods 
in  the  United  States  have  rendered  to  the  American  Church 
and  to  our  glorious  Republic.  No  other  force  in  American 
life  has  meant  so  much  for  the  educational  and  religious 
development  of  our  people  as  the  quiet,  unostentatious, 
thorough  and  sacred  work  of  the  members  of  our  Brother¬ 
hoods. 

The  teaching  Brotherhoods  of  the  United  States  have 
institutions  in  every  part  of  this  vast  country.  Their  pupils 
are  not  only  to  be  found  everywhere,  but  a  large  proportion 
of  them  are  leaders  among  men  in  Church  and  State,  in 
the  professions  and  arts,  in  literary  and  scientific  pursuits 
and  in  every  department  of  agricultural  and  commercial 
life.  Many  of  the  priests  and  of  the  Hierarchy  of  the 
United  States  are  products  of  schools  taught  by  our  Cath¬ 
olic  Brotherhoods.  Their  influence  is  far-reaching  in  pro¬ 
moting  the  spread  of  religion,  education  and  civilization. 
The  number  and  the  rapid  spread  of  the  communities  of 
Brothers  in  this  country  attest  their  ability  as  masters  in 
the  training  and  teaching  of  the  young.  Their  students 
nearly  always  rank  among  the  highest,  when  immediately 
after  graduation  they  enter  ecclesiastical  seminaries,  schools 
of  law,  medicine,  engineering,  pedagogy,  science,  etc.  This 
is  a  very  strong  evidence  of  the  intellectual  and  practical 
element  in  the  education  given  by  our  Catholic  Brother¬ 
hoods.  By  the  fruit  we  should  judge  the  tree,  and  by  the 

[428  ] 


EDUCATIONAL  WORK  OF  THE  BROTHERHOODS 


products  of  our  Brothers’  schools  and  colleges  we  judge  the 
thoroughness  of  their  methods. 

Their  pupils  are  above  all  noted  everywhere  for  their 
lively,  practical  and  aggressive  faith,  for  their  respect  for 
authority,  for  their  love  of  country,  and  for  the  evidence 
which  they  give  of  having  received  an  education  fitting 
them  for  all  the  duties  of  life,  religious,  social,  political  and 
commercial.  Yes,  our  country  and  our  Church  owe  a  great 
debt  to  these  humble  Christian  educators,  and  if  the  Church 
has  leaders  in  the  different  walks  of  life  in  the  United  States 
to-day,  the  Catholic  Brotherhoods  must  receive  a  large 
share  of  the  credit.  The  influence  exerted  on  their  con¬ 
temporaries  and  posterity  by  the  Brothers  and  their  pupils 
is  powerful  and  far-reaching;  one  might  say  almost  incal¬ 
culable  for  good.  Their  lives  and  work  preach  silently,  but 
eloquently,  to  not  only  the  Catholic  but  also  the  un-Christian 
element  of  the  community.  What  of  weal  or  woe  for  our 
race  the  coming  years  may  hide  is  known  to  God  alone,  but 
in  the  light  of  the  present  and  the  past,  this  may  be  safely 
predicted:  no  educative  influence,  lay  or  clerical,  will  pro¬ 
duce  more  beneficent  or  lasting  results  than  those  certain 
to  accrue  from  the  unselfish,  untiring,  God-directed  efforts 
of  our  Catholic  Brotherhoods. 

Catholic  education  has  vindicated  its  right  to  a  place 
in  American  life,  and  it  proposes  to  hold  its  own.  An  exam¬ 
ination  of  data  shows  that  the  ratio  of  Catholic  school 
attendance  to  the  total  Catholic  population  is  about  the 
same  now  as  it  was  ten  years  ago.  This  argues  a  very 
rapid  Catholic  school  growth.  To  hold  firmly  the  actual 
attendance,  while  providing  ample  facilities  for  the  enroll¬ 
ment  of  new  pupils  corresponding  to  the  rapid  growth  of 
the  Catholic  population,  has  been  a  gigantic  task,  and  the 
most  generous  loyalty  of  American  Catholics  to  the  prin¬ 
ciples  of  Catholic  education  has  proven  that  it  has  been 
equal  to  it,  in  spite  of  the  double  taxation  to  which  they 
are  subjected. 


[429  ] 


CATHOLIC  BUILDERS 
OF  THE  NATION 

INDEX 


TO  VOLUMES  I-V 


INDEX 


Abbott,  Willis  J.,  journalist  IV  240 
Abdo,  John,  immigrant  II  202 
Abell,  Mary,  foundress  II  386 
Abell,  Robert  A.,  priest  I  313;  V 
344 

Abnaki  Indians,  missions  II  47-49 
Abolition,  Catholic  attitude  I  181 
Abortion,  ethical  aspect  of  IV  28- 
29 

Abstinence,  and  prohibition  II  262 
Academies,  Catholic,  in  United 
States  V  221 
Acadians  I  232;  II  55-56 
Accau,  Michael  I  288  sq. 

Accolti,  Michele,  educator  II  113 
Action  populaire  II  220 
Action  sociale  de  la  femme  II  374 
Actors,  and  Catholic  Church  IV 
252-253;  Church  Alliance  IV  259 
Actors’  Guild,  Catholic,  of  Amer¬ 
ica  IV  261 

Actors’  Guild,  Catholic,  British  IV 
259 

Ad  majorem  Dei  gloriam,  motto  V 
245 

Adam  of  Bremen,  historian  I  130 
Adams,  John,  general  I  176 
Adams,  John,  president,  on  foreign 
relations  III  299;  religious  posi¬ 
tion  I  71n. 

Aderente,  Vincent,  artist  IV  282 
Adrenalin,  discovery  III  380 
Adrian  VI,  Pope,  and  Spanish  pat¬ 
ronage  I  38 

Adsit,  Henry,  physician  III  348 
Advance ,  Catholic  IV  227 
Advocate ,  Catholic  IV  225 
Aerodynamics,  Zahm’s  experiments 
III  227 

Aeronautic  Congress,  International 
III  223 

Aeronautics,  Catholic  contributions 
to  III  223-232 

Aeroplane  stress  analysis,  Crook’s 
treatise  III  232 

Aesthetics,  Catholic  theory  of  IV 
103  sqq. 

African  Colonization  Society  III 
163 


African  Missions,  Society  of  V  163 
Agar,  John  G.,  and  War  Council 

II  274 

Agriculture,  German  share  II  66 
“Aguecheek.”  See  Fairbanks, 
Charles  Bullard 

Aiguillon,  Duchess  d’,  and  Hotel 
Dieu  IV  85 

Air  currents,  measurement  of  III 
226 

Alabama,  Church  in  I  343;  hospi¬ 
tals  IV  92 
Alamo,  Texas  I  353 
Alaska,  Church  in  I  378-401;  V 
64;  hospitals,  Catholic.  IV  89; 
purchase  II  164 

Albany,  colony  II  17;  diocese  I  252; 

V  50 

Albers,  George,  mill-owner  I  374 
Albert,  King  of  Belgians,  and 
Knights  of  Columbus  II  351 
Alcohol,  as  drug  II  260 
Alemany,  Joseph  Sadoc,  archbishop 

V  61-62 

Alerding,  H.  J.  bishop  V  44 
Alexander  VI,  Pope,  Portuguese 
demarcation  I  38 

“Alexander,  Rev.  Richard,”  pseu¬ 
donym  V  408 

Alexandria,  Va.,  Church  in  III  246 
Alexandria,  diocese  V  53 
Algue,  Jesuit  III  375 
Alizeri,  Joseph,  priest  V  188 
Alkhoury,  Joseph  Tannous,  prize 
winner  II  205 

Allegany,  N.  Y.,  seminary  V  192; 
370 

Allen,  Edward  P.,  bishop  V  54 
Allen,  Fanny,  nun  I  223;  II  385; 

III  329 

Alliance  of  Polish  Military  Soci¬ 
eties  II  170 

Allouez,  Claude  Jean,  missionary 
I  284-285,  291;  II  51,  54 
Aloysius,  Sister,  in  Alaska  I  398 
Althof,  Henry,  bishop  V  41 
Althoff,  John,  missionary  I  382, 
396;  IV  89 
Alton,  diocese  V  41 


[433  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Altruism,  and  charity  II  235 
Amadeus,  Mother  Ursuline  I  392; 

V  380-381 

Amat,  Thaddeus,  bishop  V  62 
Amateis,  sculptor  II  115 
Ambrosia,  Mother  Mary  V  388 
America,  periodical  IV  134;  224; 

V  241 

American  Catholic  Historical  So¬ 
ciety,  Philadelphia,  library  IV 
342-343 

American  Catholic  Quarterly  Re¬ 
view.  See  Quarterly  Review, 
American  Catholic 
American  Celt,  periodical  IV  223 
American  Ecclesiastical  Review. 

See  Ecclesiastical  Review 
American  Museum,  periodical  IV 
140 

American  Review  of  History  and 
Politics  III  306 

American  Temperance  Society  II 
262 

Americanism  III  31-41 
Americanization,  and  Catholic 
Church  II  6-7,  10,  12;  Poles  II 
171 

Ames,  Oliver,  governor,  and  Holy 
Cross  V  264 

Ammen,  Daniel,  naval  officer  III 
271-272 

Anacletus  de  Angelis,  Franciscan 

II  129 

Anastomosis  button,  invention  IV 
74 

Anderledy,  Anthony,  Jesuit  V  306 
Anderson,  Henry  James,  scientist 

III  347,  362;  IV  82 
Anderson,  Mary,  actress  IV  257 
Andreis,  Felice  de,  missionary  II 

113;  V  186 

Andrew,  John  A.,  governor,  and 
Holy  Cross  V  264 
Andros,  governor,  intolerance  III 
32 

Angel  Guardian  Home,  Boston  I 
242-243 

Angel  Guardian  Mission,  Ill.,  I  292 
Angela,  Mother  Mary.  See  Gilles¬ 
pie,  Mother  Mary  Angela 
Anglican  Church,  in  Alaska  I  379 
Annapolis,  naval  academy  III  265 


Anselm,  Albert,  soldier  II  90 
Anti-Catholic  prejudice.  See  Preju¬ 
dice,  religious 
Anti-Saloon  League  II  267 
Antonio,  Sister  V  408 
Aora,  John  of,  missionary  I  32 
A.  P.  A.  movement  II  356 
Apostolate,  Sisters  Auxiliary  of 
the  V  407 

Apostolate  of  the  Press  V  392 
Apostole  Zelatrice  del  Sacro  Cuore 
II  134 

Apostolic  Mission  House,  Washing¬ 
ton  IV  396 

Aquinas  College,  Columbus,  Ohio 
V  353-354 

Arbitration,  in  labor  disputes  III 
151 

Architecture  IV  106,  107,  109; 
American,  Catholic  influence  on 
IV  286-304 

Arditi,  Luigi,  composer  II  117 
Arellano,  Cayetano,  jurist  III  60 
Argentine,  Church  in  I  43,  45,  47, 
50,  52,  53 

Arizona,  Franciscan  missions  V 
362;  judges,  Catholic  III  57; 
Spanish  element  II  190 
Arkansas,  Church  in  I  343 
Arkansas  Post  II  112 
Armapinchacou,  Mary  I  288,  289 
Army,  Catholics  in  I  168-177 ;  III 
243-257;  340;  surgeon  generals, 
Catholic  IV  71-72 
Arnold,  Benedict,  religious  preju¬ 
dice  I  22-23;  106-107 
Art,  Catholic  writers  on  IV  195; 

see  also  Painting 
Art  and  letters,  Catholic  theory  of 
IV  103-116 

Artaquette,  Pierre  J.,  death  I  297 
Artega,  Don  Ignatius,  explorer  I 
378 

Asboth,  Alexander,  diplomat  II  90 
Asceticism,  and  sex  hygiene  IV  43 
Associated  Press  IV  241 

Association,  right  of,  in  Mexico 

I  58 

Association  of  Poles  in  America 

II  170 

Assumption  of  the  Blessed  Virgin 
Mary,  Sisters  of  the  V  405 


[434  ] 


INDEX 


Astoria,  mission  I  372 
Asylums,  infant,  Catholic  II  230 
Atheism,  American  IV  5 
Athletics,  Catholic  champions  III 
312-321 

Atlee,  John  L.,  physician  IV  59 
Atlee,  Washington  Lemuel,  physi¬ 
cian  IV  58 

Augustine,  St.,  on  beauty  IV  105 
Augustinians,  in  United  States  V 
114-115 

Aumerle,  Richard.  See  Maher, 
Richard 

Auriesville,  village  II  50 
Austin  Friars.  See  Augustinians 
Authority,  and  ethics  IV  49;  civil 
I  120;  III  64;  and  liberty  II  213; 
religious,  and  social  problems  I 
93  sq. 

Ave  Maria,  periodical  IV  133;  226; 
V  328-329;  391 

Avellanus,  Arcadius,  theologian  II 
99 

Avery,  Martha  Moore,  writer  III 
343;  IV  195 

Ayrinhac,  H.  A.,  priest  V  190 
Azarias,  Brother,  educator  IV  122; 
147 

Azores,  Flemish  landing  II  16 
Azyl,  colony  II  59 


Baltimore  and  Ohio  Railroad,  and 
Carroll  III  161 

Bandelier,  Adolph  Francis  Al¬ 
phonse,  archaeologist  III  378; 

IV  127 

Bandini,  Pietro,  priest  II  125 
Bapst,  John,  Jesuit  V  252,  253 
Baptistine  Sisters  II  133 
Baptists,  and  Italians  II  139 
Baraga,  Frederick,  bishop  II  76- 
77,  175;  V  48 

Baraschi,  Angelo,  educator  II  113 
Barat,  Madeleine  Sophie,  foun¬ 
dress  V  409 

Barat  Settlement,  New  York  V  410 
Barbados,  religious  liberty  I  19-20 
Barber,  Daniel,  convert  II  385;  III 
329-330 

Barber,  Virgil,  priest  I  234;  III 
330 

Barclay  Street,  New  York  IV  233 
Barco,  Martin  del,  and  botanical 
science  IV  362 

Bardstown  I  344;  II  57 ;  V  45,  193 
Barnabas,  Brother  II  257 
Barnum,  Francis,  Jesuit  I  387;  V 
247 

Barrens,  The,  seminary  II  21,  22; 

V  186-188 

Barrett,  Charles  J.,  soldier  III  257 
Barrett,  Edward,  naval  officer  III 
271 


Bachi,  Pietro,  scholar  II  121 
Bacon,  David  William,  bishop  V  39 
Badin,  Stephen  Theodore,  mission¬ 
ary  II  20n,  58;  IV  169 
Baker,  Albert  C.,  jurist  III  57 
Baker,  Francis  Asbury,  Paulist  Ill 
337 

Bakewell,  Robert  Armytage,  con¬ 
vert  III  335 

Balboa,  explorer  I  132,  133 
“Balbus,”  pseudonym  V  408 
Baltes,  Peter  Joseph,  bishop  V  41 
Balthasar,  Anthony  John  II  75 
Baltimore,  Acadians  in  II  56; 
cathedral  IV  301;  councils,  and 
temperance  II  264;  Council 
(1884)  on  patriotism  I  119;  dio¬ 
cese  I  339;  V  29-32;  hospitals, 
Catholic  IV  90-91;  seminaries  V 
172-177 

Baltimore,  Lords.  See  Calvert 


Barrett,  Lawrence,  actor  IV  257 

Barrett,  Timothy  B.,  theologian  V 
238 

Barry,  Edward  Buttevant,  naval 
officer  III  263 

Barry,  Garrett  Robert,  naval  offi¬ 
cer  III  263 

Barry,  James,  merchant  I  197 ;  III 
163 

Barry,  John,  naval  officer  I  277; 
II  106;  III  162,  258-261 

Barry,  P.  J.,  bishop  V  35 

Barry,  Thomas  Glover,  lawyer  III 
263 

Barry,  Thomas  H.,  soldier  II  424 

Barton,  Clara,  and  Red  Cross  III 
276 

Baseball,  in  Catholic  colleges  III 
318-319 

Basselin,  Theodore  B.,  and  Catho¬ 
lic  University  IV  391 


[  435  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Bassler,  Anthony,  physician  IV  84 
Battey,  Robert,  surgeon  IV  66-67 
Baudoin,  T.  R.,  Jesuit  I  386;  II  55 
Bayer,  Adele  Parmentier  II  34 
Bayfield,  Wis.,  established  II  52 
Bayley,  Ann  Elizabeth.  See  Seton 
Bayley,  James  Roosevelt,  arch¬ 
bishop  III  327;  V  31-32;  and 
Indian  missions  V  143-144,  at 
Newark  V  51 

Bazin,  John  S.,  bishop  V  45 
Beach,  Charles  Fisk,  jurist  III  345 
Beatty,  Pa.,  St.  Vincent’s  monas¬ 
tery  V  313-322 

Beaubois,  Nicholas  Ignace,  mis¬ 
sionary  I  297-298;  II  54 
Beaudette,  Walter  W.,  chaplain  III 
293 

Beaumont,  John  C.,  naval  officer 
III  268-269 

Beaumont,  William,  physician  V 
306 

Beauregard,  P.  G.  T.,  soldier  I  175 
Beautiful,  philosophy  of  IV  103 
Beauty,  and  art  IV  286;  philosophy 
of  IV  103 

Beaven,  Thomas  D.,  bishop  V  40 
Beck,  James  Lloyd,  and  Oxford 
movement  III  334 
Becker,  Thomas  A.,  bishop  V  35,  36 
Bedford,  Gunning  S.,  physician  IV 
55-56 

Bedini,  nuncio,  and  Hughes  V  80 
Belgium,  and  America  II  16-35; 

labor  movement  II  222 
Belgian  Foreign  Missionaries,  In¬ 
dian  missions  V  149 
Belkoff,  Zachar,  Russian  priest  I 
393 

Bell,  Alexander  Graham,  inventor 
II  123;  III  230 

Bell,  Joseph  Christy,  historian  I 
326 

Bellamah,  Benedict,  chaplain  II 
207 

Belleque,  Pierre,  pioneer  I  365 
Belleville,  diocese  V  41 
Bellini,  Vincenzo,  colonist  II  124 
Belloc,  Hilaire,  on  press  IV  237 
Beltrani,  explorer  II  112 
Benavides,  Alonso  de,  Franciscan 
V  362 

Bench,  Catholics  and  the  III  42-60 


Benda,  J.,  artist  II  169 
Benda,  Wladyslaw  T.,  artist  IV 
281 

Benedict  XIV,  and  Spanish  patron¬ 
age  I  38 

Benedict  XV,  and  Holy  Name  So¬ 
ciety  II  311;  and  Knights  of 
Columbus  II  350;  reign  of  III 
3-4;  on  religion  and  State  I  125; 
and  World  War  293 
Benedictine  nuns  V  398-399;  In¬ 
dian  missions  V  150 
Benedictines  V  103-107;  Bohemian 
II  42;  German  II  69;  Indian  mis¬ 
sions  V  149;  and  music,  ecclesi¬ 
astical  IV  316-318;  in  Oregon 

I  377;  St.  Vincent’s  college  and 
seminary  V  313-322 

Benevolent  Legion,  Catholic  II  313- 
314 

Benezet,  Antoine,  and  Acadians 

II  56 

Benke,  Emery  de,  writer  II  98 
Bennett,  James  Gordon,  journalist 
IV,  229;  and  cable  III  236 
Benson,  William  S.,  naval  officer 

III  261;  275 

Bentley,  Walter,  clergyman  IV  260 
Benyovszky,  Count  Maurice,  ex¬ 
plorer  II  85 

Benziger,  publishing  house  IV  233 
Benziger,  August,  artist  IV  278, 
279 

Bering,  Vitus,  explorer  I  379 
Bernard,  St.,  on  Church  and  State 

III  8-9 

Bernard,  Joseph,  Jesuit  I  395 
Bernardine  of  Siena,  St.,  and  Holy 
Name  devotion  II  302 
Bernardine  Sisters  of  Esquirmes 

V  406 

Bertelli,  Ricardo,  artist  II  117 
Biard,  Jesuit  II  47 
Bible,  in  schools  I  81;  V  249-250 
Bienville,  John  Baptist  Le  Moyne 
de,  colonist  I  297,  324,  336;  II  54 
Bigotry.  See  Prejudice 
Billiart,  Marie  Rose  Julie,  Mother 

V  416 

Bineteau,  Jules,  missionary  I  292, 
293 


[436  ] 


INDEX 


Binsse,  Louis  B.,  papal  consul  II 
60 

Birth  control,  ethical  aspect  IV 
37-39 

Birth  rate,  Catholic,  in  New  Eng¬ 
land  I  227 

Bishops  Memorial  Hall,  Notre 
Dame  IV  333 

Bissell,  Simon  B.,  naval  officer  III 
266 

Blake,  Mary  Elizabeth,  writer  II 
392-393;  IV  135 

Blanc,  Anthony,  archbishop  V  53 
Blanchet,  Augustin  Magloire,  bish¬ 
op  I  370;  II  62;  V  56 
Blanchet,  Francois  Norbert,  arch¬ 
bishop  I  364  sqq. ;  369-370;  II 
62;  V  55 

Blandford,  Richard  Abner,  rail¬ 
road  engineer  III  215 
Blandovszky,  Constantin,  soldier  II 
90 

Blankemeyer,  Henry  J.,  physician 

IV  81 

Blasphemy,  as  crime  I  64 
Bleha,  C.,  priest  II  41 
Blenk,  James  H.,  archbishop  III 
351;  V  53 

Blessed  Sacrament,  Lake  of  the  II 
49 

Blessed  Sacrament,  Sisters  of  the 

V  150,  159,  161-163,  404 
Bliss,  George,  lawyer  III  345 
“Bloody  Monday,”  in  Kentucky  I 

311 

Blunt,  Hugh  Francis,  writer  IV 
165 

Boarman,  Charles,  naval  officer  III 
263 

Bobolewski,  J.,  priest  II  166 
Bodega  y  Cuadra,  Don  Juan  Fran¬ 
cis,  explorer  I  378 
Bodfish,  Joshua  P.  L.,  priest  III 
338 

Boeck,  Leopold  Julian,  mathema¬ 
tician  II  164 

Bohemia  Manor,  Maryland  II  36 
Bohemian  Brothers.  See  Moravian 
Brothers 

Bohemians,  Catholic  II  36-45 


Boise,  diocese  V  56 
Boisliniere,  Louis  Charles  Cherot, 
physician  IV  30-31,  68-69 
Bolivia,  Church  in  I  43,  44,  47,  53, 
54,  55 

Bonacum,  Thomas,  bishop  V  47 
Bonaparte,  Charles  J.,  statesman 
I  115;  IV  360 

Bonaparte,  Charles  Lucien,  orni¬ 
thologist  III  359-360 
Boniface  IX,  Pope,  and  Holy  Name 
Society  II  302 

Bonzano,  John,  cardinal  V  27,  64 
Book  News,  Catholic  IV  228 
Borgess,  Caspar  H.,  bishop  V  44 
Boston,  Acadians  II  55;  archdio¬ 
cese  II  58 ;  V  36 ;  Boston  college 

V  249-259;  Catholics  in  I  229- 
250;  first  Mass  I  221;  seminary 

V  177;  Sisters  of  St.  Joseph  V 
388;  Syrian  Catholics  II  202 

Boston  College  I  236,  249;  V  249- 
259;  football  record  III  318; 
scholasticate  V  235 
Boston  Quarterly  Review  IV  124 
Botanical  Science,  Catholic  contri¬ 
butions  to  IV  362-375 
Bottomley,  John,  surgeon  IV  84 
Bouchard,  James,  Jesuit  III  351 
Boucher,  Osias,  chaplain  II  343 
Boucicault,  Dion,  actor  IV  256-257 
Boulanger,  Father  le,  Jesuit  II  54 
Bourassa,  Henri,  statesman  V  266 
Bourgade,  Peter,  archbishop  V  63, 
64 

Boursard,  Edward  V.,  Jesuit  V  255 
Boyce,  John,  writer  IV  122;  V  265- 
266 

Boyle,  Elizabeth,  Mother  V  375 
Boyle,  Hugh  C.,  bishop  V  58 
Boyton,  Neil,  writer  IV  165 
Bradley,  Dennis  M.,  bishop  V  38 
Brady,  John,  priest  V  184 
Brady,  Nicholas  Frederick,  finan¬ 
cier  III  346 

Brady,  Robert  W.,  Jesuit  V  253 
Brainard,  William,  surgeon  V  306 
Brambring,  Jesuit  V  239 
Branch,  Lawrence  O’Brien,  general 
I  176 

Brandi,  Salvator,  Jesuit  V  247 
Brayton,  Teresa,  writer  IV  179 


Bbhm,  Charles,  priest  II  94 
Boisbriant,  Pierre  de,  in  Illinois 
I  297 

[437  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Brazil,  Church  in  I  45,  47,  50,  51, 
52,  55 

Breckinridge,  John,  and  Hughes  V 
70 

Breen,  Joseph,  immigration  work 
II  277 

Bregy,  Katherine,  writer  III  343; 

IV  195-196 

Brennan,  Andrew  J.,  bishop  V  59 
Brennan,  Doctor  IV  77-78 
Brennan,  Thomas  F.,  bishop  V  53 
Brent,  Robert,  mayor  I  200 
Brentwood,  Sisters  of  St.  Joseph 

V  387 

Bressani,  Giuseppe,  missionary  II 
113 

Briand,  Bishop,  and  American 
Revolution  III  303-304 
Brighton,  Mass.,  seminary  V  177 
Brittin,  Lionel,  convert  I  269 
Broadcasting,  wireless  III  241 
Brondel,  John  E.,  bishop  II  32;  V 
56 

Brooklyn,  diocese  I  252,  264;  V  50; 
seminary  V  191;  Sisters  of  St. 
Joseph  V  387 

Brooklyn  Benevolent  Society  III 
166 

Brooklyn  Catholic  IV  224 
Brooks,  Erastus,  and  Archbishop 
Hughes  V  81 

Brosnahan,  Timothy,  Jesuit  IV 
358;  V  246,  255 
Brossart,  F.,  bishop  V  43-44 
Brotherhoods,  religious,  educa¬ 
tional  work  V  421-429 
Brouillet,  J.  B.  A.,  and  Indian 
missions  V  144 

Brown,  Charles  F.,  writer  III  345 
Brown,  Edward  H.,  Jesuit  I  396 
Brown,  Osgood  Edward,  jurist  III 
345 

Brownson,  Henry  F.  V  262 
Brownson,  Orestes  A.,  writer  III 
339;  IV  123-125,  142-143,  230, 
359;  and  abolition  I  181;  on 
Catholic  literature  IV  185-186 
Brownson’s  Quarterly  Review  IV 
124;  231 

Broz,  John,  writer  II  44 
Bruehl,  Gustavus,  physician  II  78 
Brumidi,  Constantino,  artist  II 
115;  IV  271 


Brunner,  Maria  Anna,  foundress 

V  392 

Brunner,  Francis  de  Sales,  priest 

V  392 

Brunner,  Thaddeus,  Benedictine 

V  315-319 

Brute,  Simon  Gabriel,  bishop  II 
57;  V  44;  and  Hughes  V  68; 
and  Mount  St.  Mary’s  V  175 
Bruyas,  Jacques,  missionary  II  51 
Bryan,  James  William,  lawyer  I 
317 

Bryant,  John  Delavau,  physician 
IV  56-57 

Bucareli,  Bay  of,  discovery  I  378 
Buckner,  Richard  Aylett,  jurist 

V  307 

Buenos  Aires,  Church  in  I  40 
Bufano,  Beniamino,  sculptor  II  116 
Buffalo,  diocese  I  252,  264;  V  50- 
51;  seminary  V  191-192;  Sisters 
of  St.  Joseph  V  387 
Buildings,  primitive,  in  America 
IV  290-294 

Buisset,  Luke,  missionary  II  18 
Bullard,  Robert  Lee,  soldier  III 
253-254 

Bulletin  (Cleveland)  IV  226 
Bulletin  (N.  C.  W.  C.)  II  278 
Bulletin,  Catholic  IV  226 
Bullock,  Alexander  H.,  governor, 
and  Holy  Cross  V  264 
Bunker,  John,  writer  IV  181 
Burgess,  W.,  Starling,  aircraft  de¬ 
signer  III  232 

Burke,  John  E.,  priest  V  164,  165 
Burke,  John  J.,  priest,  and  War 
Council  II  274 

Burke,  Mother  Mary  Anne  II  390 
Burke,  Maurice  F.,  bishop  V  46,  60 
Burke,  Thomas  M.  A.,  bishop  V  50 
Burke,  Tom,  athlete  III  312,  314 
Burkett,  P.  H.,  librarian  IV  334 
Burnett,  Peter  H.,  governor  I  371; 
III  335 

Burns,  Hugh,  and  Northwest  I  369 
Burns,  James  A.,  educator  V  228 
Busch,  Joseph  F.,  bishop  V  61 
Bustin,  D.  J.,  priest  V  163 
Butler,  Joseph,  Franciscan  V  192 
Butler,  T.  J.,  bishop  V  59 
Byrne,  Andrew,  bishop  V  54 


[438] 


INDEX 


Byrne,  C.  J.,  bishop  V  54 
Byrne,  John,  physician  IV  63 
Byrne,  Patrick,  priest  I  234 
Byrne,  Richard,  soldier  I  170 
Byrne,  Thomas  Sebastian,  bishop 
V  46,  180 


Cabell,  William  Lewis,  soldier  I 
178,  356 

Cabeza  de  Vaca,  explorer  I  134, 
350 

Cabinet,  Federal,  Catholic  mem¬ 
bers  I  115 

Cable,  transatlantic  III  236 
Cabot,  John,  explorer  II  111-112 
Cabot,  Sebastian,  explorer  II  112 
Cabrini,  Mother  F.  X.,  foundress 
II  131-132;  V  403-404 
Cadets  of  Temperance  II  262 
Cadillac,  La  Mothe,  in  Illinois  I 
297 

CEecilien-Verein,  in  United  States 
II  66 

Cassalpinus,  scientist  IV  363 
Caesarean  section,  operation  IV  30- 
31 

Cahensly,  Peter,  on  “leakage”  V  95 
Cahokia,  Ill.  I  295,  302 
Cahokia  Indians  I  290 
Caldwell,  Isaac,  lawyer  I  318 
Caldwell  Hall,  Catholic  University 
IV  379 

California,  architecture,  Catholic 

IV  295-296;  exploration  II  113; 
Franciscan  missions  I  148  sq.; 

V  365-369;  German  settlers  II 
67;  judges,  Catholic  III  57-58; 
missions  I  136;  Spanish  element 

II  190  sq. 

Callahan,  Patrick  H.,  and  Knights 
of  Columbus  II  348 
Calvert,  Cecil,  Lord  Baltimore  I  15 
Calvert,  George  I  15 
Calvert,  George,  Lord  Baltimore,  I 
15-17 

Calvert,  Leonard  I  15 
Cameron,  Frank  Kenneth,  chemist 

III  218-219 

Camille,  R.,  missionary  I  392 
Camillus  de  Lellis,  St.,  and  Red 
Cross  III  278 

Camino  Real,  El  I  162;  V  366 


Campbell,  James,  and  Keokuk  dam 
I  331 

Campbell,  Thomas  J.,  Jesuit  IV 

224,  358 

Campion  College,  Prairie  du  Chien, 
library  IV  335 

Canada,  and  American  Revolution 

I  76;  architecture  IV  301-302; 
Catholic  population  I  95;  hos¬ 
pitals  IV  85-88;  strategic  impor¬ 
tance  III  300 

Canadians,  in  Oregon  I  362;  in 
United  States  II  61-62 
Canevin,  J.  F.,  Regis,  bishop  V  58 
Cannon,  Charles  James,  writer  IV 
135 

Canons  Regular,  in  United  States 

V  101-103 

Cantwell,  John  J.,  bishop  V  62 
Cape  Girardeau  I  334 
Capellano,  artist  II  115 
Capital,  and  labor  II  220;  and 
profit-sharing  III  132 
Capitalism,  and  immigrants  II  12- 
13;  and  industry  III  118-121; 
and  theatre  IV  263 
Capitol,  Washington,  architect  I 
198;  art  II  115 

Capuchins  V  113;  Indian  missions 

II  47;  V  149,  365 
Carbery,  Henry,  soldier  I  201 
Carbery,  Thomas,  mayor  I  200 
Cardinals,  American  V  1-28 
Carey,  Mathew,  writer  I  277;  III 

167;  IV  119,  140,  168,  229 
Carheil,  Etienne  de,  missionary  II 
51 

Carlin,  Francis,  writer  IV  180 
Carmelites  V  115-116,  372-373;  In¬ 
dian  missions  V  149 
Carmody,  Robert  Emmett,  naval 
officer  III  272-273 
Carney  Hospital,  Boston  I  244 
Carondelet,  Mo.,  Sisters  of  St.  Jo¬ 
seph  V  385  sqq. 

Carrell,  George  Aloysius,  bishop 

V  43 

Carrico,  Teresa,  Sister  V  378 
Carroccio,  II,  review  II  122,  148 
Carroll,  Charles,  of  Carrollsburgh 
I  194 


[439] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Carroll,  Charles,  of  Carrollton  I 
27,  345;  and  industry  III  161- 
162;  political  activities  I  109- 
111;  III  300,  301-305;  as  writer 

IV  118 

Carroll,  Charles  Lee,  physician  IV 
63-64 

Carroll,  Daniel,  of  Duddington  I 
186,  187,  188,  192,  193,  194-195; 
III  162 

Carroll,  Daniel,  of  Marlborough  I 
194 

Carroll,  Daniel,  of  Maryland  I  27, 
192 

Carroll,  John,  archbishop  I  345; 

V  29,  88;  Canadian  mission  III 
301-305;  and  Carmelites  V  373; 
and  Georgetown  V  271-274,  278; 
as  orator  IV  346;  and  religious 
toleration  I  27-30;  as  writer  IV 
118-119,  139 

Carroll,  John  P.,  Bishop  of  Helena 
V  56 

Carroll,  Mother  Mary  II  391 
Carter,  Thomas  H.,  senator  I  117, 
375 

Carty,  John  J.,  electrical  engineer 

III  242 

Carty,  Mother  Praxedes  V  379 
Casserly,  Eugene,  journalist  IV 
222 

Cassidy,  William,  journalist  IV 
229 

Casuistry,  and  morality  IV  22 
Cataldo,  J.  M.,  Jesuit  I  393 
Catherine  II,  Empress  of  Russia, 
and  Alaska  I  379 
Catholic  Advocate  I  310 
Catholic  American  IV  223 
Catholic  Board  for  Mission  Work 
among  the  Colored  People  V  164- 
165 

Catholic  Charities  Bureau,  Boston 
I  239-240 

Catholic  Chronicle  IV  224 
Catholic  Club,  of  New  York  II  412- 
428 

Catholic  Educational  Association. 
See  Educational  Association, 
Catholic 

Catholic  Encyclopedia  III  386-387 ; 

IV  8,  11,  134,  204-218;  V  241- 


242;  and  Catholic  University  IV 
387 ;  and  Knights  of  Columbus  II 
339 

Catholic  Expositor  IV  170 
Catholic  Herald  V  31,  70 
Catholic  Interest  Committee,  of 
Catholic  Club  II  422 
Catholic  Journal  IV  224 
Catholic  Knights  of  America  II 
314 

Catholic  Miscellany,  United  States 
IV  141,  222,  223 
Catholic  Press.  See  Press 
Catholic  and  Record  IV  226 
Catholic  Quarterly  Review.  See 
Quarterly  Review,  Catholic 
Catholic  Review  IV  223 
Catholic  Sun  IV  224 
Catholic  Telegraph  IV  223 
Catholic  Total  Abstinence  Union 
of  America  II  264,  268,  269-270 
Catholic  Transcript  IV  225 
Catholic  Union  and  Times  IV  224 
Catholic  University  Bulletin  IV 
388 

Catholic  University  of  America  IV 
376-398;  V  213;  aerodynamic  ex¬ 
periments  III  226,  227;  Domini¬ 
can  college  V  347,  352;  and 
Knights  of  Columbus  II  338-339; 
library  IV  329-330;  philosophical 
writers  IV  13;  Sulpician  semi¬ 
nary  V  176-177 

Catholic  World  III  337;  IV  133, 
192,  232 

Catholic  Young  Men’s  National 
Union  II  319-320 

Cayuga  Indians,  missions  to  II  50 
Celibacy,  excellence  of  IV  39 
Central  Magazine  IV  232 
Central  Verein  II  80,  316 
Cerne  Abbey  Manor  I  185-186,  187 
Ceskd  Zena,  periodical,  II  43 
Chabrat,  Guy  Ignatius,  bishop  II 
58;  V  45 

Chamberlain,  Eugene  Thayer,  jour¬ 
nalist  III  343 

Chambers,  Benjamin  Stuart,  priest 
III  350 

Champlain,  Samuel  de,  explorer  I 
142;  II  49 


[440] 


INDEX 


Chahche,  John  Mary  Joseph,  bish¬ 
op  II  58;  V  54-55 
Chanca,  physician  IV  52 
Chandler,  Joseph  Ripley,  diplomat 

I  165,  278;  III  352 
Channing,  William  Ellery,  on 

Cheverus  V  4-5 

Chanute,  Octave,  engineer  III  223 
Chapdelaine,  J.,  missionary  I  392 
Chapel  cars  V  138 
Chapelle,  Placide  Louis,  archbishop 

V  53,  63 

Chaplains,  Catholic,  military  III 
243,  273,  289;  V  78 
Chaplains  Aid  Association  II  274 
Charitable  Irish  Society  I  231,  246 
Charitable  and  Social  Work  II  229- 
241 

Charities,  Catholic,  and  Catholic 
University  IV  393 
Charity,  and  business  III  178;  and 
social  action  II  209,  222 
Charity,  Sisters  of,  in  Boston  I 
248;  insane,  care  of  IV  90; 
Manila  hospital  IV  88;  and 
Florence  Nightingale  III  279- 
280 

Charity,  Sisters  of,  of  the  B.  V.  M. 

V  384-385 

Charity,  Sisters  of,  of  Cincinnati 

III  282;  V  376 

Charity,  Sisters  of,  of  Emmits- 
burg  I  178;  III  282,  327;  V  375, 
376 

Charity,  Sisters  of,  of  St.  Eliza¬ 
beth  V  377 

Charity,  Sisters  of,  of  Leaven¬ 
worth  V  400 

Charity,  Sisters  of,  of  Mount  St. 
Vincent  III  281-282;  V  78;  and 
Protectory  II  248 
Charity,  Sisters  of,  of  Nazareth,  II 
57;  III  286;  V  378-379 
Charity,  Sisters  of,  of  Our  Lady 
Mother  of  Mercy  V  403 
Charity,  Sisters  of,  of  Providence 

IV  89;  V  150 

Charles  V,  Emperor,  and  Mexican 
Indians  I  32,  33,  35 
Charleston,  diocese  I  342;  V  32 
Charlevoix,  Father,  in  Louisiana 

II  54 

Charron  Brothers  IV  87 


Chartrand,  Joseph,  bishop  V  45 
Chase,  M.  Catherine,  writer  IV  148 
Chase,  Samuel,  Canadian  mission 
III  301 

Chastity,  and  birth  control  IV  39 
Chatard,  Francis  Silas,  bishop  IV 
82;  V  45 

Chatard,  Frederick,  naval  officer 

III  265-266 

Chaumonot,  Pierre-Joseph,  Jesuit 
I  253;  II  50 

Cherry  Valley,  town,  N.  J.  II  19 
Chestnut  Hill,  Philadelphia,  St.  Jo¬ 
seph’s  Sisters  V  386 
Cheverus,  John  Louis  Lefebvre  de 
I  233-234,  238,  248;  II  58;  III 
36;  V  1-5,  36;  and  test  oath  I 
222 

Cheyenne,  diocese  V  46-47 
Chicago,  archdiocese  I  281,  307, 
n40;  V  40-41;  Lithuanians  II 
157;  seminary  V  191 
Chicagou,  Indian  chief  I  297 
Chidwick,  John  P.,  priest  III  273- 
274;  V  184 

Child  Apostles,  and  Extension  V 
139 

Child  labor  II  218 
Children,  Catholic  care  of  I  239- 
242;  II  226;  and  crime  II  243 
Children  of  Mary,  Congregation  of 
the  V  410 

Chile,  Church  in  I  39,  40-41,  45,  46, 
47-48,  51,  52,  53,  54 
Chodzinski,  Kazimierz,  sculptor  II 
169 

Choir-master ,  Catholic,  periodical 

IV  315 

Choka,  William,  priest  II  42 
Chopin,  Kate  O’Flaherty,  writer 

IV  160 

Chouteau,  Pierre,  pioneer  I  334 
Chouteau,  Robert,  boat-owner  I  331 
Christian  Brothers  of  Ireland  V 
427 

Christian  Charity,  Sisters  of  V 
402-403 

Christian  Charity,  Franciscan  Sis¬ 
ters  of  V  397 

Christian  Education,  Sisters  of  V 
406 

Christian  Instruction,  Brothers  of 

V  427 


[441] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Christian  Schools,  Brothers  of  the 
V  427;  and  Protectory  II  248 
Christianity,  in  America  I  62  sq.; 

Ill  39 

Christie,  Alexander,  archbishop  V 
56 

Chronograph,  ballistic,  Zahm’s  III 
226 

Church,  Catholic,  growth  in  United 
States  I  84  sq. ;  V  85-99;  and  im¬ 
migration  II  1-15;  and  poor  II 
232;  and  State  I  15-16;  42  sq., 
61-89,  124-126;  III  8-9 
Church,  Frederick  Stuart,  artist 
III  348 

Church  Debt  Association,  New 
York  V  76 

Church  Extension  Society,  Catho¬ 
lic  V  123-141 
Church  Progress  IV  226 
Churchill,  Franklin  H.,  and  Catho¬ 
lic  Club  II  419 

Cienfuegos,  Jose  Ignacio,  mission¬ 
ary  I  39,  41 

Cincinnati,  archdiocese  V  42;  art 
interests  I  332-333 ;  college  of 
music  IV  307-308;  seminaries  V 
177-179;  Sisters  of  Charity  V 
376 

Ciquard,  Sulpician  II  57 
Ciseri,  musician  II  117 
Cistercians,  Reformed,  in  United 
States  V  107 
Citizen,  Catholic  IV  226 
Citizenship,  duties  I  120-122;  edu¬ 
cation  for  I  126-128;  of  immi¬ 
grants  II  4,  7,  8;  and  religion 
I  1-12,  65;  and  State  I  120-122 
Civetti,  P.,  sculptor  II  116 
Civic  ideals,  Catholic  I  118-128 
Civil  War,  Catholics  in  I  163-183; 
III  34-35,  262;  V  264-265;  chap¬ 
lains  III  291;  Germans  in  II  69 
sq. ;  and  Archbishop  Hughes  V 
81-82;  Hungarian  element  II  89; 
Irish  in  I  168-171;  nursing  III 
276,  280;  Polish  element  II  165 
Civilization,  and  philosophy  IV  2, 
4-5 

Civiltd  Cattolica  V  239 

Clancy,  William,  archbishop  V  33 

Clarke,  Joseph  I.  C.,  writer  IV  178 


Clarke,  Mother  Mary  Frances  V 
385 

Clay,  Henry,  and  Father  Mathew 

II  263 

Cleburne,  Patrick  Ronayne,  soldier 
I  356 

Clergy,  negro  V  166,  167-168;  in 
Spanish  America  I  45;  and  thea¬ 
tre  IV  256 

Clerks  Regular,  in  United  States. 

V  116-120 

Cleveland,  diocese  V  42-43 
Cleveland,  Stephen,  convert  III  331 
Clewett,  Selina,  and  Good  Shep¬ 
herd  III  184 

Cloriviere,  Picot  de  Limoelan, 
Bishop  II  58 

Clubs,  Catholic  II  427 ;  in  colleges 

V  224;  see  also  Catholic  Club 
Clut,  Isidore,  bishop  I  379 
Coakley,  Thomas  F.,  on  Brownson 

IV  230 

“Cobbler  of  Aggawam.”  See  Ward, 
Nathaniel 

Cockran  William  Bourke,  con¬ 
gressman  I  117;  IV  360 
Coleman,  Alexis  Dupont,  educator 

III  343 

Coleman,  Caryl,  ecclesiologist  III 
344 

Coleman,  P.  J.,  writer  IV  180 
Colleges,  Catholic  V  221;  athletics 
III  317-319;  Jesuit  system  V 
240;  secular,  Catholic  students 

V  224 

Colleges  and  Universities,  Catholic 
Association  of  V  211 
Collins,  Jerome,  journalist  IV  229 
Collins,  John  J.,  Jesuit  V  290 
Collins,  Patrick  A.,  jurist  III  81- 
84 

Colombia,  Church  in  I  40,  43,  44, 
45,  46,  48,  51,  52,  55 
Colonial  Period,  Catholic  contribu¬ 
tion  in  I  129-147 

Colonization,  German  II  69;  and 
immigration  II  14;  Irish  III  170 
Colton,  Charles  H.,  bishop  V  51; 

and  Italians  II  136 
Columbia,  periodical  IV  232 
Columbia  University,  Dantology  II 
121 


[442  ] 


INDEX 


Columbian ,  Catholic  IV  226 
Columbian  Magazine  IV  140 
Columbus,  diocese  V  43;  Domini¬ 
can  foundation  V  353;  seminary 

V  193 

Columbus,  Christopher,  I  132;  II 
111;  confessor  V  359;  monument, 
New  York  II  116;  monument, 
Washington  II  337 
Columbus,  Knights  of.  See 
Knights  of  Columbus 
Columbus  Day.  See  Discovery  Day 
Columbus  Psalter  IV  336 
Colwell,  Daniel,  and  Knights  of 
Columbus  II  327,  329 
Combes,  John  B.,  architect  I  357 
Commerce,  and  exploration  I  133 
Communications,  electrical  III  233- 
242 

Communism,  Catholic  teaching  II 
217;  moral  aspect  III  94 
Conaty,  T.  J.,  bishop  V  62;  and 
Catholic  Educational  Association 

V  211,  215 

Conboy,  Martin  J.,  and  Catholic 
Club  II  426 

Concanen,  Luke,  bishop  V  49 
Concordia,  diocese  V  59 
Cone,  John  J.,  and  Knights  of  Co¬ 
lumbus  II  332 

Congregationalists,  in  New  Eng¬ 
land  I  219,  220,  225,  230;  III  34; 
and  Italians  II  139 
Congress,  Halls  of,  Washington  I 
199 

Conley,  James  H.,  and  Knights  of 
Columbus  II  331 

Connecticut,  Acadians  II  55;  Lith¬ 
uanians  II  151;  religious  toler¬ 
ation  I  81,  83,  218-219 
Coneff,  Thomas,  athlete  III  312, 
314 

Connery,  Thomas  B.,  journalist  IV 
229 

Connolly,  Arthur  T.,  and  Catholic 
University  IV  330,  389 
Connolly,  Cornelia,  foundress  II 
387;  III  330;  V  401 
Connolly,  James  Brendan,  writer 
IV  167 

Connolly,  James  N.,  chaplain  III 
294 


Connolly,  John,  bishop  V  49 
Connolly,  Marion  E.,  and  club  fed¬ 
eration  V  224 

Conroy,  John  J.,  bishop  V  50 
Conroy,  Joseph  H.,  bishop  V  51 
Conscience,  and  authority  IV  49 
Conscience,  freedom  of.  See  Tol¬ 
eration,  religious 

Constitution,  Federal,  of  United 
States  I  62,  68-69 
Continental  Congress,  and  Quebec 
Act  I  21 

Conventuals,  Franciscan  II  113;  V 
112 

Converts,  distinguished  III  322-352 
Conway,  Katherine  Eleanor,  writer 

IV  133,  148,  178,  193 
Conway,  Mary  E.,  writer  II  402 
Conwell,  Henry,  bishop  I  273;  V 

56-57,  67 

Coomes,  William,  teacher  I  310 
Cooper,  Francis,  banker  III  166- 
167 

Cooper,  Morris,  banker  III  166-167 
Cooper,  Samuel,  convert  III  327 
Cooperation,  in  labor  III  154;  na¬ 
tional  Catholic  II  285-299 
Copartnership  III  157;  profit  shar¬ 
ing  III  129-143 

Copley,  John  Singleton,  artist  I 
231 

Copus,  John  Edward,  writer  III 
344;  IV  165 

Corby,  William,  priest  I  170;  III 
291 

Corcoran,  James,  essays  IV  144 
Corcoran,  Michael,  soldier  I  169 
Corcoran,  W.  W.,  and  Knownoth- 
ings  I  165 

Cordoba,  Mathilde  de,  artist  IV  275 
Corkmaz,  Gabriel,  priest  II  203 
Corkmaz,  Peter,  priest  II  200,  201 
Corkmaz,  Stephen,  priest  II  203 
Coronado,  explorer  I  134,  322,  350, 
351 

Corpus  Christi,  diocese  I  342 
Correctional  institutions,  Catholic 
II  242-259 

Correspondence,  Boston  Committee 
of  I  217 

Correspondence  courses,  Catholic 

V  227 


CATHOLIC  BUILDERS  OF  THE  NATION 


Corriere  d’ America  II  148 
Corrigan,  Emmet,  actor  IV  261 
Corrigan,  Michael  A.,  archbishop 
V  8,  49-50;  at  Newark  V  51; 
and  Single  Tax  movement  III 
105;  and  Syrian  missionaries  II 
201 

Cortes,  explorer  I  32,  133 
Cosgrove,  Henry,  bishop  V  47 
Cost-finding  system,  authors  II  98 
Costa  Rica,  Church  in  I  43,  46,  48, 
50,  51,  52,  53 

Costaggini,  Filippo,  artist  II  116 
Costanzo,  explorer  II  113 
Cottage  plan,  in  correctional  insti¬ 
tutions  II  247 

Cotter,  Joseph  B.,  bishop  V  61 
CottrilL  Matthew,  merchant  III  74, 
167 

Coudert,  Frederic  Rene,  jurist  II 
60;  IV  359 

Coudray,  Thoron  du,  soldier  I  22 
Council  of  Church  Boards  of  Edu¬ 
cation  V  222 

Courie,  Emmanuel,  priest  II  198 
Courts,  juvenile  II  244,  245 
Covington,  diocese  I  343;  V  43-44 
Cox,  Eleanor  Rogers,  writer  IV 
179 

Craigie,  Cornelia,  and  Catholic 
Encyclopedia  IV  213 
Craigie,  Pearl  Mary  Teresa,  writer 
III  341;  IV  132,  165,  194 
Crain,  William  Henry,  congress¬ 
man  I  357 

Craniotomy,  ethical  aspect  of  IV 
30 

Crawford,  Francis  Marion,  writer 
III  341;  IV  132,  162 
Crawford,  Virginia,  writer  IV  195 
Creighton,  Edward,  financier  I 
331;  III  201-203 

Creighton,  John  A.,  financier  I  331, 
335;  III  201-206;  V  296 
Creighton,  Mary  Lucretia,  and 
Creighton  Uriiversity  V  294-300 
Creighton  Memorial  St.  Joseph’s 
Hospital,  Omaha  III  204 
Creighton  University  III  203;  V 
294-300;  library  IV  335 
Crespi,  Giovanni,  missionary  II 
113 


Cretin,  Joseph,  bishop  V  60,  189 
Crimont,  Joseph  R.,  bishop  I  388, 
395;  V  64 

Crook,  Louis,  scientist  III  232 
Crevecoeur,  Hector  St.  John  de, 
consul  I  256 

Crime,  problem  of  II  242;  and 
sterilization  IV  28 
Croats,  in  United  States  II  177  sq. 
Croix,  Charles  de  la,  missionary 
II  22 

Cronyn,  Elizabeth  A.,  singer  II  402 
Cronyn,  John,  physician  IV  76 
Crosier  Fathers.  See  Holy  Cross, 
Canons  of  the 

Crowley,  Mary  Catherine,  writer 
II  395 

Crozat,  Antoine,  colonist  I  297,  325 
Csapkay,  physician  II  91 
Cuba,  Church  in  I  44,  48,  50,  51,  52 
Cummings,  John  A.,  and  test  oath 
I  182 

Cummings,  Thomas  Harrison,  and 
Knights  of  Columbus  II  332 
Cunningham,  John  F.,  bishop  V  59' 
Curley,  Daniel  J.,  bishop  V  52 
Curley,  James,  Jesuit  V  275 
Curley,  M.  J.,  archbishop  V  35 
Curran,  Mother  Liguori  V  380 
Curran,  Michael,  and  Knights  of 
Columbus  II  328 

Currier,  Charles  Warren,  bishop 

IV  122 

Curtis,  Alfred  A.,  bishop  III  351; 

V  35 

Curtis,  Georgina  Pell,  writer  II 
399;  III  344 

Curtiss  Aeroplane  Co.,  and  Dr- 
Zahm  III  231 

Cusack,  Thomas  F.,  bishop  V  50 
Czechs.  See  Bohemians 
Czyzewski,  V.,  priest  II  153 


Dablon,  Claude,  Jesuit  I  253;  II  5Q 
Dabo,  Leon,  artist  IV  276-277 
Dabo,  Theodore  Scott,  artist  IV 
276,  277 

Daeger,  Albert  T.,  archbishop  V  63 
Dahlgren,  Madeleine  Vinton,  writ¬ 
er  IV,  129,  148,  193 
Daily  American  Tribune  IV  228 


[444] 


INDEX 


Dallas,  diocese  I  342;  V  53-54 
Daly,  Augustin,  theatrical  man¬ 
ager  IV  257 

Daly,  James  J.,  writer  IV  152 
Daly,  Joseph  F.,  and  Catholic  Club 

II  420 

Daly,  Marcus,  mine-owner  I  333- 
334  375 

Daly,  Thomas  A.,  writer  IV  180 
Dambois,  Maurice,  musician  II  34 
Damen,  Arnold,  Jesuit  I  308,  ne  49 
Daniels,  Joseph  D.,  naval  officer 

III  270-271 

Dante  Alighieri,  American  study 
of  II  121;  monument,  New  York 

II  116;  on  romantic  love  IV  112- 
113 

Da  Ponte,  Lorenzo,  scholar  II  120 
Daugherty,  Daniel,  orator  I  117 
Davenport,  Iowa  I  334;  diocese  V 
47 

David,  Jean  Baptist,  bishop  II  57; 
V  45;  and  Nazareth  V  378;  sem¬ 
inary  V  193-194 

Davion,  Anthony,  missionary  I  294 
Davis,  James,  bishop  V  47 
Davis,  Jefferson,  education  V  344; 

treason  charge  I  182 
Davis,  Madeleine  V  408 
Davis,  Mary  Anne,  convert  III  323 
Davitt,  William  F.,  chaplain  II 
352;  III  253,  294;  V  265 
Day,  Victor,  priest  II  32 
Day  nurseries,  Catholic  II  230 
Dayton,  University  of  V  332-341 
Dealy,  Patrick  F.,  Jesuit  II  415, 
419 

De  Borre,  general  III  249 
Debt,  imprisonment  for  III  99 

Declaration  of  Independence,  and 
Irish  II  106;  religious  principles 

I  69-70 

De  Costa,  Benjamin  F.,  convert  III 
345 

Deerfield,  Mass.,  Indian  captives 

III  324 

De  Fermoy,  general  III  248-249 
De  la  Motte,  Gabrielle,  musician 

II  403-404 

Delaney,  John  J.,  and  Knights  of 
Columbus  II  331 

Delaney,  Joseph  F.,  priest  IV  264 


Delaney,  Patrick  Bernard,  inventor 

III  222 

Delannois,  Madame,  singer  II  34 
Delany,  John  B.,  bishop  V  38 
De  la  Salle  Monthly  IV  232 
Delegate  Apostolic,  in  United 
States  III  17;  V  94 
Delinquency,  juvenile  II  243-244 
Deluol,  Father  II  58 
Demers,  Modeste,  bishop  I  365, 
381;  II  62 

De  Meyer,  Brother  II  23 
De  Neckere,  Leo,  bishop  II  21-23 
Democracy,  and  Catholic  philos¬ 
ophy  IV  15-16 ;  and  international 
relations  I  124 

De  Monts,  Pierre  Guast,  colonist 
II  47 

Denechaud,  Charles  I.,  and  War 
Council  II  274 

Denman,  William,  editor  IV  222 

Denver,  diocese  V  63 

Derby,  Hasket,  surgeon  III  348; 

IV  80 

De  Roo,  Father,  scholar  III  379- 
380 

Derry,  George  Hermann,  and 
Knights  of  Columbus  II  349 
Deshon,  George,  Paulist  III  338 
De  Smedt,  Pierre  Jean,  priest  I 
364;  II  23,  24,  25,  27;  IV  68, 
122;  V  305 

De  Soto,  explorer  I  133-134,  320, 
321,  322 

Detroit,  diocese  V  44;  seminary  V 
193 

Detroit  River  II  53 
De  Valles,  John  B.,  chaplain  II 
343;  III  295 

Devereux,  Nicholas,  merchant  III 
167 

Devereux,  John  C.,  merchant  III 
167 

Devereux,  John  T.,  editor  IV  223 
Deville,  Louis  Marie,  Jesuit  I  298 
Devine,  Father,  missionary  I  394 
Devitt,  Edward  I.,  Jesuit  V  255 
Devlin,  William,  Jesuit  V  257 
De  Vos,  Jesuit  I  370 
Diaz,  Andrew,  Dominican  II  302 
Diaz,  Porfirio,  President  of  Mex¬ 
ico  I  56 

Dickman,  Joseph  T.,  soldier  III  254 


[445] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Diego  y  Moreno,  Garcia,  bishop  V 
368  ' 

Digges,  family,  of  Warburton  I 
206,  n.  17 

Digges,  Ignatius  I  194 
Digges,  Thomas,  I  190,  191 
Digges,  Thomas,  of  Melwood, 
priest  I  194,  207  n.  25 
Digges,  William  Dudley  I  191 
Dillon,  Gregory,  banker  III  172, 
173 

Dillon,  Henry  Clay,  jurist  III  345 
Dinand,  Joseph  N.,  Jesuit  V  269 
Dineen,  Joseph  P.,  priest  III  296 
DTnvilliers,  Edward  Vincent,  ge¬ 
ologist  III  220 

Dionysius,  Pseudo,  on  beauty  IV 
104-105 

Diplomacy,  Catholics  in  III  297- 
311 

Discovery  Day  II  337 
District  of  Columbia.  See  Wash¬ 
ington 

Divine  Charity,  Daughters  of,  in 
United  States  II  97 
Divine  Love,  Fathers  of  II  166 
Divine  Providence,  Sisters  of  V 
150,  401-402 

Divine  Redeemer,  Sisters  of  the  II 
97 

Divine  Savior,  Sisters  of  the  V  149, 
405 

Divine  Word,  Society  of  the  I  346; 
V  164,  168 

Divinity  Hall,  Catholic  University 
IV  380 

Dodge,  David  F.,  convert  III  332 
Dodge,  Sister  Maria  III  332 
Dolphin,  periodical  IV  231 
Dmochowski,  Henry,  sculptor  II 
169 

Domenec,  Michael,  bishop  V  58; 
and  Civil  War  I  180-181;  and 
Sisters  of  Charity  V  378 
Dominic,  St.,  in  art  IV  108 
Dominican  Republic,  Church  in  I 
44,  48,  50,  51,  52 
Dominicans  V  108-110;  educational 
work  V  342-356;  and  Holy  Name 
devotion  II  301  sq.;  in  South 
America  I  37 
Dominican  Sisters  V  381 
Domotor  John,  engineer  II  90 


Donahoe,  Patrick,  publisher  IV  224 
Donahoe’s  Magazine  IV  232 
Donahue,  D.  J.,  writer  IV  178 
Donahue,  P.  J.,  bishop  IV  355;  V  35 
Donahue,  Peter,  industrialist  III 
173 

Dongan,  Thomas,  governor  I  103, 
146,  254,  255;  III  32 
Donnelly,  Charles  F.,  jurist  III  84- 
86 

Donnelly,  Eleanor  Cecilia,  writer 
IV  128,  148,  156-157,  178,  193 
Donnelly,  F.  P.,  Jesuit  IV  358 
Donnolly,  Arthur  J.,  and  Catholic 
Club  II  419 

Donoghue,  T.  J.,  priest  V  384 
Dornin,  Bernard,  publisher  II  122; 
IV  233 

Dorsey,  Anna  Hanson,  writer  IV 
127,  157,  189,  191-192 
Dorsey,  Ella  Loraine  IV  193 
Dorssaerts,  A.  J.,  bishop  V  55 
Douay,  Anastase,  missionary  I  351 
Dougherty,  Daniel,  jurist  I  278; 

IV  360 

Dougherty,  Dennis  Cardinal  V  27, 
57;  at  Buffalo  V  51;  and  Wel¬ 
fare  Council  II  276,  281 
Dougherty,  Mother  Mary  Cecilia 

V  385 

Douglas,  Robert  Martin,  jurist  III 
345 

Douglas,  Stephen  A.,  and  Know- 
nothings  I  166 

Dowling,  Austin,  archbishop  IV 
351;  V  61;  and  Education  Bu¬ 
reau  V  218,  219;  and  Welfare 
Council  II  275,  278 
Dowling,  Michael  P.,  Jesuit  V  295, 
296,  297,  299 

Dowling,  R.  W.,  major  I  176,  356 
Dowling,  Victor  J.,  and  Knights  of 
Columbus  II  331 
Doyle,  Gregory,  physician  IV  78 
Draft  riots,  and  Hughes  V  83 
Drama,  and  liturgy  IV  111 
Dreads,  and  disease  IV  46 
Dredd  Scott  case  III  49 
Drexel,  Francis  A.,  banker  I  278; 
III  168 

Drexel,  Mother  Katherine,  found¬ 
ress  I  346;  V  144-145,  146,  161- 
162,  404 


[446] 


INDEX 


Driscoll,  Cornelius,  and  Knights  of 
Columbus  II  328 
Driscoll,  James  F.,  priest  V  184 
Druillettes,  Gabriel,  Jesuit  I  212; 
II  48 

Drum,  Hugh,  soldier  III  252,  254- 
255 

Drum,  John,  soldier  III  252 
Drumgoole,  Henry  T.,  priest,  and 
War  Council  II  274 
Duane,  James,  journalist  IV  229 
Dubois,  John,  bishop  II  57;  V  49, 
65,  71-73,  76;  and  Mount  St. 
Mary’s  V  175 

Dubourg,  Louis  William,  bishop  II 
57;  V  59;  at  New  Orleans  V  52; 
and  St.  Louis  University  V  302- 
305;  and  Sacred  Heart  Order  V 
411;  and  Mother  Seton  V  375 
Dubuc,  Peter,  pioneer  I  269 
Dubuis,  Claude  M.,  bishop  V  54 
Dubuque,  Iowa,  I  334;  archdiocese 
V  46 

Duchesne,  Philippine-Rose  V  411- 
412,  414 

Duddington  Manor,  patent  I  186 
Dufal,  Peter,  bishop  V  54 
Duffey,  Arthur,  athlete  III  314 
Duffy,  Francis  P.,  priest  V  184 
Dugas,  Louis  Alexander,  physician 
IV  66 

Duggan,  James,  bishop  V  40 
Du  Lhut,  Daniel  Greysolon,  trader 

II  53 

Duluth,  town  II  53;  diocese  V  61 
Dunant,  Jean  Henri,  and  Red 
Cross  III  277 

Dunigan,  Edward,  publisher  IV 
191,  233 

Dunn,  Father,  chaplain  I  177 
Dunne,  Edmund  M.,  bishop  V  41 
Dunne,  Edward  J.,  bishop  V  53-54 
Dunwoodie,  seminary  V  23,  25 
Duportail,  general  III  249 
Durbin,  Elisha  J.,  priest  V  344 
Durier,  Anthony,  bishop  V  53 
Duse,  Eleanora,  actress  II  118 
Dutch,  in  America  I  376 
Du  Thet,  Gabriel,  Jesuit  Brother 
II  47 

Dutton,  Charles  E.,  convert  III  352 
Duveneck,  Frank,  artist  IV  271- 
272 


Dwenger,  Joseph,  bishop  V  44 
Dwight,  Thomas,  anatomist  III 
347,  368-369 

Dyar,  Harrison  Gray,  inventor  III 
233-234 

Dyer,  Edward,  priest  V  184 
D’Youville  College,  Buffalo,  N.  Y. 
V  400 

Dziennik  Chichagoski,  periodical 

II  171 


Eads,  Ella,  journalist  II  401 
Eads,  James  Buchanan,  engineer 
I  330;  III  212-213 
Ecclesiastical  Review ,  American 

IV  135,  231;  V  186 
Eccleston,  Samuel,  archbishop  III 

328 •  V  29 

Echo,  periodical  IV  224 
Echo  from  Poland  II  170 
Economic  theory,  Catholic  III  92- 
107 

Ecuador,  Church  in  I  45-46,  49,  50r 
51,  53,  55 

Edebohls,  George,  physician  IV  77 
Edmund,  Father,  Passionist  IV 
178 

Edselas,  F.  M.  See  Chase,  M. 
Catherine 

Education,  American  Council  of, 
and  Catholic  Educational  Asso¬ 
ciation  V  215 

Education,  Boston  College  V  249- 
259;  Brotherhoods,  work  of  V 
421-429;  Catholic  Educational 
Association  V  211-217;  Catholics 
in  V  196-210;  Catholic  Univer¬ 
sity  IV  376-398;  citizenship  I 
126-128;  Creighton  University 

V  294-300;  development  V  91- 
92;  Dayton  University  V  332- 
341;  Dominican  work  V  342-356; 
Fordham  University  V  285-293; 
Franciscan  schools  V  357-371 ; 
Georgetown  University  V  271- 
284;  Holy  Cross  College  V  260- 
270;  Jesuit  training  V  232;  and 
Knights  of  Columbus  II  338-339; 
and  labor  movement  III  97,  99; 
in  Latin  America  I  50  sq.;  legal, 
Catholic  III  66-70;  in  Mexico  I 
34-35,  56;  and  National  Catholic 


[447] 


CATHOLIC  BUILDERS  OF  THE  NATION 

\ 


Welfare  Council  II  278;  V  218; 
Notre  Dame  University  V  323- 
331;  Philadelphia  I  276;  and 
philosophy  IV  10-11;  Polish 
schools  II  165-166;  St.  Louis 
University  V  301-312;  St.  Vin¬ 
cent’s  College  and  Seminary  V 
313-322;  in  Spanish  colonies  I 
137 ;  teaching  Sisterhoods  V  372- 
420;  technical  III  208 
Educational  Association,  Catholic 

V  211-217;  library  movement  IV 
344 

Educational  Review ,  Catholic  IV 
388 

Edwards,  James  Farnham,  libra¬ 
rian  IV  331 

Effel,  G.,  inventor  III  228 
Efficiency,  and  business  III  175 
Egan,  Maurice  Francis,  writer  IV 
149-150,  166;  diplomatic  career 
III  309;  and  Knights  of  Colum¬ 
bus  II  349;  poetical  work  IV  177 
Egan,  Michael,  bishop  I  273;  V  56 
Eis,  Frederick,  bishop  V  49 
Elder,  William  Henry,  archbishop 

V  42,  55 

Elementary  schools,  Catholic  V  199 
Elet,  Jean,  missionary  II  23 
Eliot,  Walter,  Paulist  IV  357 
Eliot,  William  S.,  educator  V  306 
Ellicott,  Andrew,  and  navy  III  162 
El  Paso,  diocese  I  342 
Emery,  Susan  L.,  writer  II  397-398 
Emigrant  Association,  Irish  III 
170-173 

Emigrant  Industrial  Savings  Bank 
III  172;  V  77 

Emmanuel  College,  Boston  V  417 
Emmett,  Dan,  song  writer  I  179 
Emmett,  Thomas  Addis,  physician 
III  347;  IV  60-61 
Emmitsburg,  Maryland,  Sisters  of 
Charity  V  375,  376 
Encomenderos  I  35 
Encomiendas  I  134 
Encyclopedia,  Catholic.  See  Cath¬ 
olic  Encyclopedia 

Engelhardt,  Francis  Ernest  III 
216,  217-218 

Engelhardt,  Zephyrin,  Franciscan 
I  153;  III  378-379 
Engineers,  Catholic  III  207-222 


England,  and  American  coloniza¬ 
tion  I  140,  141;  II  112;  Ameri¬ 
can  religious  policy  I  73,  74; 
social  action  II  221;  and  Vati¬ 
can  III  5 

England,  Joanna,  journalist  II 
399  •  IV  222 

England,  John,  bishop  IV  119-120, 
141-142-222,  355-356;  V  32-33; 
on  “leakage”  V  94-95 
English,  in  United  States  II  2 
Enright,  Thomas  Francis,  soldier 
III  252 

Equality,  American  conception  of 
I  2;  Catholic  teaching  II  214 
Ericsson,  Leif,  explorer  I  129 
Erie  diocese  V  58 
Eskimo,  missions  to  I  394,  395 
Essayists,  American  Catholic  IV 
139-154 

Espinosa,  Isidore  Felis  de,  mission¬ 
ary  I  352 

Estage,  Marie  Joseph  Sayward  III 
323 

Estvan,  B.,  soldier  II  92 
Estada,  Juan  de,  Franciscan  IV 
220 

Ethics,  and  authority  I  95;  and 
democracy  IV  16;  Catholic  con¬ 
tributions  to  IV  22-50;  and  legal 
studies  III  69;  and  medicine  IV 
22 

Eucharistic  Congress,  Montreal  II 
357;  and  New  York  Catholic 
Club  II  425 

Eugenia,  Mother  Mary  V  388 
Euthanasia  IV  24-27 
Evans,  Edward,  surgeon  IV  84 
Evans,  Richard  Joseph,  engineer 
III  362-363 

Everett,  William,  convert  III  335 
Evolution,  and  law  III  64-65;  and 
religion  I  4 

Ewing,  Charles,  Indian  commis¬ 
sioner  V  144 

Ewing,  Thomas,  statesman  III  352 
Examiner,  periodical  IV  224 
Exploration,  Catholic  III  209-210 
Expositor,  Catholic  IV  232 
Extension  courses,  Catholic  V  203 
Extension  Magazine  IV  232;  V 
125,  129 


[448] 


INDEX 


Extension  Society,  CatholiQ.  See 
Church  Extension  Society 


Fackler,  David  Parks,  and  Knights 
of  Columbus  II  335 
Faerber,  W.,  priest  II  78 
Fagan,  Mary  Anne,  Ursuline  V 
375 

Fairbanks,  town,  Alaska  I  395 
Fairbanks,  Charles  Bullard,  writer 
III  344;  IV  146;  V  265 
“Faith  of  Our  Fathers”  (Gibbons) 
V  16;  literary  qualities  IV  348 
Faithful  Companions  of  Jesus  V 
406 

Falconio,  Diomede  Cardinal  V  27, 
64 

Fall  River,  diocese  V  39 
Family,  and  national  life  I  4,  6; 

in  social  question  II  218 
Faraud,  Bishop,  and  Alaska  I  379 
Fargis,  George  A.,  scientist  III  377 
Fargo,  diocese  V  61 
Farley,  John  M.,  Cardinal  V  19- 
26,  50;  and  Catholic  Club  II  414; 
and  Catholic  Encyclopedia  IV 
208;  and  Fordham  V  293;  on 
Cardinal  McCloskey  V  9-10;  and 
stage  IV  258 

Farmer,  Ferdinand  I  256,  270;  V 
89 

Farrar,  James,  Jesuit  II  37 
Farrell,  James  Augustine,  steel 
magnate  I  335;  III  221 
Farrell,  J.  D.,  railroad  president 
I  373 

Farrelly,  John  P.,  bishop  V  43 
Fay,  Sigourney,  priest  III  350 
Federated  Press  IV  246-247 
Federation  of  Catholic  Societies, 
American  II  321 
Feehan,  Daniel  E.,  bishop  V  39 
Feehan,  Patrick  A.,  archbishop  II 
314;  V  40,  46 

Fee,  in  medical  profession  IV  24 
Febiger,  John  C.,  naval  officer  III 
269 

Feleky,  Charles,  collector  II  98 
Fenlon,  John  F.,  priest  II  273 
Fenwick,  Benedict  J.,  bishop  I  235, 
248;  V  36-37;  and  Holy  Cross 
V  261,  262 


Fenwick,  Edward,  bishop  V  42 ; 
and  education  V  342,  343;  semi¬ 
nary  V  178 

Ferrante,  Monsignor  II  114 
Ferron,  Hormisdas,  in  Alaska  I 
396 

Fessler,  Joseph,  priest  V  397 
Fiala,  Anthony,  explorer  II  90 
Fiala,  John  T,  engineer  II  90 
Fidelis,  Father.  See  Stone,  James 
Kent 

Field,  Cyrus  W.,  and  cable  III  238 
Figyelmessy,  Philipp,  colonel  II  92 
Filicchi,  Anthony,  and  Mrs.  Seton 

III  326 

Filicchi,  Philip,  and  Mrs.  Seton  III 
326 

Finance,  private,  Catholics  in  III 
175-192 

Fink,  Louis  M.,  bishop  V  60 
Finley,  Peter,  Jesuit  V  239 
Finn,  Father,  and  liturgical  music 

IV  326 

Finn,  Francis  James,  writer  IV 
165 

Finnegan,  Hugh  M.,  Jesuit  V  295 
Finotti,  Joseph  M.,  bibliographer 
IV  118 

Fischer,  William,  writer  IV  179- 
180 

Fisher,  Nevin  Francis,  priest  III 
350 

Fitton,  James,  priest  I  234,  235, 
236;  and  Holy  Cross  V  261 
Fitzgerald,  Edward,  bishop  V  54 
Fitzgerald,  John,  soldier  I  114;  III 
246-247 

Fitzgerald,  Thomas  S.,  Jesuit  V 
296 

FitzMaurice,  John  E.,  bishop  V  58 
Fitzpatrick,  John  Bernard,  bishop 
I  235,  236;  IV  353;  V  37;  and 
Holy  Cross  V  263;  and  school 
question  V  249-250 
FitzSimons,  Thomas,  merchant  I 
277;  III  164-165 

FitzSimons,  Thomas,  soldier  III 
247 

FitzSimons,  William  T.,  soldier  II 
352;  III  253 

Flaget,  Benedict  Joseph,  bishop  II 
57;  V  45;  seminary  V  193 

[449  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Flaherty,  James  A.,  and  Knights 
of  Columbus  II  332 
Flanagan,  John,  athlete  III  315 
Flannery,  James  J.,  mine  owner 
III  193  sq. 

Flannery,  Joseph  M.,  mine  owner 
III  193  sq. 

Flasch,  Kilian,  bishop  V  49,  181 
Flick,  Lawrence  J.,  physician  IV 
78-80 

Floersh,  John  A.,  bishop  V  46 
Florida,  Franciscans  in  V  360; 
settlement  I  136;  Spanish  ele¬ 
ment  II  189 

Florissant,  Mo.,  mission  II  24 
Floyd,  John,  convert  III  328 
Floyd -Jones,  George  Stanton,  finan¬ 
cier  III  346 

Flying  boat,  invention  of  III  227 
Flynn,  Dennis  T.,  congressman  I 
357 

Foch,  Marshal,  and  Knights  of 
Columbus  II  351 

Fogarty,  Thomas,  artist  IV  280- 
281 

Fogel,  Martin,  cabinet  maker  II  85 
Foik,  Paul  J.,  librarian  IV  333 
Foley,  John  S.,  bishop  V  44 
Foley,  Thomas,  archbishop  V  40 
Foley,  William  M.,  chaplain  III  296 
Fontbonne,  Mother  St.  John  V  385 
Forbin-Janson,  Bishop  of  Nancy, 
in  New  York  II  59 
Ford,  Henry  Jones,  economist  III 
346;  and  Knights  of  Columbus 
II  349 

Ford,  J.  C.,  railroad  president  I 
373 

Fordham  University  V  73,  76,  77, 
285-293;  library  IV  335 
Foreign  missions,  American  sup¬ 
port  V  93 

Foreign  Missions,  Fathers  of  the 
I  302 

Foreign  service,  Catholics  in  III 
297-311;  Georgetown  school  of 
V  277 

Foreigners,  in  Catholic  colleges  V 
223;  see  also  Immigration 
Forest,  Francois  de,  trader  I  295 
Forest,  Jesse  de  II  16 
Forest,  John  Anthony,  bishop  V  55 
Foresters,  Catholic  Order  of  II 


314;  and  Knights  of  Columbus 
II  328 

Fornes,  Charles  V.,  and  Catholic 
Club  II  420 

Fort  Chartres  I  303,  325 
Fort  Gage  I  301 
Fort  Laramie,  conference  II  26 
Fort  St.  Louis  I  351;  see  also  St. 
Louis 

Fort  Orange.  See  Albany 
Fort  Wayne,  diocese  V  44 
Fortier,  Alcee,  anthropologist  III 
378 

Fortnightly  Review  IV  231 
Forty  Hours,  in  United  States  I 
273 

Foster,  John  G.,  general  I  175 
Foster,  Stephen  Collins,  song  writ¬ 
er  I  318 

Fournier,  Mother  V  385 
Fox,  James  D.,  jurist  III  58 
Fox,  John  J.,  bishop  V  48 
Frambach,  Jesuit  IV  168 
France,  and  American  exploration 
I  323;  II  112;  scientific  achieve¬ 
ments  III  357,  358;  social  action 

I  97,  99;  II  220,  222;  and  Vati¬ 
can  III  5 

Francis,  St.,  and  art  IV  108 
Francis  Xavier,  Brother.  See  Ry- 
ken 

Franciscan  Brothers  V  427 
Franciscans,  in  Alaska  I  378;  and 
education  V  196,  357-371;  Flem¬ 
ish  missionaries  II  18;  Indian 
missions  V  149;  Italian  II  114, 
130;  in  Mexico  I  32  sq.;  mis¬ 
sions  I  135,  148-162;  in  South 
America  I  37;  in  United  States 
V  110-114 

Franciscan  Sisters  V  395-398;  of 
Baltimore  City  V  398 
Francisci,  Antonio,  artist  II  116 
Francisville,  Pa.,  I  269 
Franklin,  Benjamin,  foreign  ac¬ 
tivities  III  300,  301;  religious 
position  I  23  71n 

Franklin,  Samuel  Rhoads,  naval 
officer  III  270 

Franzoni,  Giuseppe,  artist  I  202; 

II  115 

Fraser,  Mrs.  Hugh,  writer  III  344; 
IV  195 


[  450  ] 


INDEX 


Fraternal  Societies,  Lay  II  312-325 
Freedom  of  speech,  in  Latin  Amer¬ 
ica  I  50 

Freedom,  religious.  See  Tolera¬ 
tion,  religious 

Freeman,  Thomas  J.  A.,  scientist 
III  218 

Freeman’s  Journal  IV  222 
Fremin,  Jacques,  missionary  II  51 
Frenaye,  Mark  Anthony,  refugee 

I  277;  and  Hughes  V  69 
French,  American  exploration  I 

142;  in  American  upbuilding  II 
46-62;  in  Boston  I  233;  in  New 
England  I  226;  in  Texas  I  351; 
in  Pennsylvania  I  271 
French,  Charles  D.,  convert  III  331 
French,  Freedom,  convert  III  324 
French,  Martha,  convert  III  324 
French  Neutrals  II  55 
Freneau,  Philip,  writer  IV  235 
Frev,  Joseph,  and  Centralverein 

I I  82 

Friars  Minor,  in  United  States  V 
110-112 

Friction,  atmospheric  III  230 
Friends  of  Mary  at  the  Foot  of  the 
Cross  II  21 

Friess,  Mother  Mary  Caroline  V 
394 

Fry,  Elizabeth,  and  nursing  pro¬ 
fession  III  279 

Fuller,  Francis,  and  Alaskan  mis¬ 
sion  I  383 

Fuller,  Henry  B.,  artist  IV  274- 
275 

Fuller,  Lucia  Fairchild,  artist  IV 
274 

Fulton,  Robert,  Jesuit  V  253-254, 
255 

Fumasoni-Biondi,  Peter,  delegate 
apostolic  V  64 

Fur  trade,  in  Mississippi  Valley  I 
323;  in  Northwest  I  361 
Furey,  John,  naval  historian  III 
261-262 


Gabriels,  Henry,  bishop  II  33;  V 
51;  at  Troy  seminary  V  183 
Gabriels  Sanatorium  IV  81 
Gaffney,  Francis  A.,  writer  IV  179 


Galberry,  Thomas,  bishop  V  38 
Gallagher,  M.  J.,  bishop  IV  354; 

V  44 

Gallagher,  Nicholas  A.,  bishop  V 
54 

Gallant,  G.  Edgar,  missionary  I 
397 

Gallipolis,  colony  I  328;  II  58 
Gallitzin,  Elizabeth,  convert  III 
326 

Gallitzin,  Demetrius  Augustine, 
convert  III  325-326 
Galveston,  Texas  I  356;  diocese  I 
342;  V  54 

Gambera,  Giacomo,  priest  II  114 
Gannon,  Frank  S.,  engineer  III 
215-216 

Gannon,  John  M.,  bishop  V  58 
Gannon,  Mary,  actress  IV  256 
Gannon,  William,  Jesuit  V  256 
Ganss,  H.  G.,  priest  V  151 
Gante,  Pedro  de,  missionary  I  32- 
33,  137 

Garces,  Francisco,  Franciscan  V 
362 

Garcia,  Bartolome,  Franciscan  V 
364 

Gargan,  Thomas  J.,  jurist  III  86- 
88 

Garland,  Augustus  Hill,  statesman 
III  352 

Gartland,  Francis  Xavier,  bishop 

V  36 

Gamier,  Anthony,  priest  V  172 
Gamier,  Julien,  missionary  II  57 
Gaskell,  Thomas  Penn,  convert  I 
277 

Gasson,  Thomas  Ignatius,  Jesuit 
III  350;  V  256-257 
Gaston,  William,  senator  I  117, 
345;  V  274 

Gaughan,  T.  J.,  lawyer  I  357 
Gavin,  Mrs.  Michael  Freebern, 
benefactress  II  406 
Gayarre,  Charles  Etienne  Arthur, 
writer  IV  127 
Gazeta  Katolicka  II  171 
Gazieta  Lietuwiszka  II  155 
Gearin,  John  M.,  senator  I  376 
Geary,  William  M.,  and  Knights  of 
Columbus  II  328 
Gedney’s  Channel  III  268 


[451] 


CATHOLIC  BUILDERS  OF  THE  NATION 


George,  Henry,  economist  III  105 
George,  Lake  II  49 
George,  Sister  Margaret  V  377 
Georgetown,  Visitation  convent  V 
373-374 

Georgetown  University  V  271-284; 
athletics  III  318;  hospital  IV  94; 
law  school  III  69;  library  IV 
333-335;  scholasticate  V  234, 
235;  scientific  studies  III  208 
Georgia,  Acadians  II  55,  56; 

Church  in  I  342;  negro  missions 

V  163;  religious  liberty  I  21 
Georgian  architecture,  in  America 

IV  298-299 

Germans,  Catholic,  in  United 
States  II  63-83;  in  Civil  War 

II  69;  Fraternal  societies  II  316; 
in  Pennsylvania  I  270-271 

Germantown,  Pa.,  founder  I  269 
Germany,  social  action  I  97-99;  II 
220 

Gerrard,  Thomas,  surgeon  I  186 
Gerrer,  Gregory,  artist  IV  278-279 
Gerster,  Anthony,  engineer  II  89 
Gerster,  Arpad,  physician  II  89,  97 
Gerster,  Etelka,  singer  II  98 
Gervais,  Joseph,  pioneer  I  362,  365 
Gestation,  ectopic  IV  31 
Gibault,  Peter,  priest  I  303-304; 

III  290 

Gibbons,  Edmund  F.,  bishop  V  50; 

and  Welfare  Council  II  276 
Gibbons,  James  Cardinal  I  345;  V 
11-19;  on  Catholic  patriotism  I 
119;  as  essayist  IV  145;  and 
Knights  of  Labor  III  103;  on 
Mother  Theodore  Guerin  V  389; 
as  vicar  of  North  Carolina  V  36; 
as  orator  IV  348-350;  at  Rich¬ 
mond  V  34;  and  War  Council  II 
273 

Gibbs,  Harold  B.,  musician  III  349 
Gibson,  David  H.,  #nd  Catholic 
Club  federation  V  224 
Gilet,  Louis,  Redemptorist  II  29; 

V  393 

Gilfillan,  F.,  bishop  V  60 
Gillespie,  Mother  Mary  Angela, 
foundress  II  387-390;  IV  134; 

V  391;  Civil  War  nursing  III 
285 


Gillespie,  Neal,  priest  IV  134;  V 
391 

Gillet,  Louis,  on  art  IV  107,  108 
Gilmour,  Richard,  bishop  III  351; 

IV  355;  V  42-43 

Giltinan,  Caroline,  writer  IV  181 
Girard,  Stephen,  religion  I  277; 
will  V  69-70 

Girls,  delinquent  II  252-253 
Girls’  Protective  Society,  Interna¬ 
tional  II  375,  376 
Glandorf,  colony  II  68n 
Glandorf,  Francis  Herman,  priest 

II  75 

Glass,  J.  S.,  bishop  V  63 
Gleason,  Joseph  M.,  chaplain  III 
296 

Glennon,  John  Joseph,  archbishop 

V  59;  as  orator  IV  351-352;  and 
seminary  V  189 

Glorieux,  Alphonse  J.,  bishop  II 
32;  V  56 

Globe  (N.  Y.)  IV  126 
Glover,  Ann  I  231-232 
Glover,  John,  and  American  navy 

III  258-275 

Goldstein,  David,  lecturer  III  343 
Goesbriand,  Bishop  de  II  62 
Goessmann,  Charles  Anthony, 
chemist  III  216-217,  365-368 
Gomara,  Lopez  de,  and  botanical 
science  IV  362 

Gonner,  Nicholas,  publisher  IV  228 
Gonzaga,  Mother,  writer  V  408 
Gonzaga  College,  Washington,  D. 
C.  V  234-235 

Good  Friday,  American  observance 
of  III  39 

Good  Samaritan  Hospital,  Cincin¬ 
nati  I  178 

Good  Shepherd,  Houses  of  II  252- 
253 

Goodrich,  William  Frederick,  musi¬ 
cian  III  349 

Gorman,  Charles  Edmund,  jurist 
III  88-89 

Gorman,  Daniel  M.,  bishop  V  56 
Gorman,  James  J.,  and  Knights  of 
Columbus  II  332 
Goshenhoppen,  Pa.  II  19 
Gothic  architecture  IV  107,  109; 
in  America  IV  294-295,  302-303 


[452] 


INDEX 


Gottsberger,  John,  publisher  II  78 
Gouley,  John  S.,  physician  IV  65- 
66 

Goupil,  Rene  I  253;  II  49 
Government,  seat  of,  Catholic  co¬ 
operation  in  establishing  I  184- 
209 

Gnupsson,  Eric,  bishop  I  129 
Grace,  Thomas,  bishop  V  62-63 
Grace,  Thomas  L.,  bishop  V  60 
Gracie,  John  M.,  planter  I  357 
Graessl,  Lawrence  Dominic,  bishop 
elect  II  75 

Grainger,  Alexander,  priest  III  351 
Grand  Rapids,  diocese  V  44 
Granjon,  Henry,  bishop  V  64 
Grant,  U.  S.,  president,  Indian 
peace  policy  V  143,  144;  on 
Sheridan  I  171 
Grass  Valley,  diocese  V  62 
Grassi,  Giovanni,  educator  II  113 
Gravier,  James,  missionary  I  285- 
287,  289,  290,  294 
Greaton,  Joseph,  Jesuit  I  270 
Green  Bay,  diocese  V  48 
Greene,  Edward  Lee,  scientist  III 
347;  IV  366,  367,  368-374;  li¬ 
brary  IV  331 

Greene,  Henry  C.  B.,  convert  III 
331 

Greene,  Robert  Holmes,  physician 
IV  84 

Greenland,  missions  I  129-130 
Greenville,  Miss.,  seminary  V  165, 
168 

Gregorian  chant  IV  111;  and  Cae- 
cilian  Society  IV  313;  and  litur¬ 
gy  IV  322 

Gregorian  congress,  New  York 
(1920)  IV  320-321 
Gregory  X,  Pope,  on  Holy  Name 
devotion  II  301 

Gregory  XIII,  Pope,  on  Holy  Name 
devotion  II  303 

Gregory  XVI,  Pope,  Spanish  pat¬ 
ronage  I  41,  42 
Gregory,  Elisha  Hall  IV  67 
Grey  Nuns  of  the  Cross  V  400, 
405;  in  Boston  I  243;  hospital 
work  IV  88;  Indian  missions  Vi 
150 

Gridley,  Jeremy,  editor  I  231 


Grierson,  Francis,  convert  III  343 
Grimes,  John,  bishop  V  52 
Grinnell,  Henry  Walton,  naval 
officer  III  274 
Grisi,  Giulia,  singer  II  118 
Grisi,  Mario,  singer  II  118 
Gronberger,  Sven  Magnus,  scien¬ 
tist  III  347,  372-373 
Gross,  William  H.,  archbishop  V 
56;  at  Savannah  V  36 
Guadeloupe,  emigres  II  58 
Guardian ,  periodical  IV  226 
Guardian  Angels  Center,  Chicago 
V  410 

Guatemala,  cathedral  IV  296; 

Church  in  I  45,  49,  50,  51,  53 
Guerin,  Mother  Theodore  (Anne 
Therese)  V  389 

Guertin,  George  A.,  bishop  V  38 
Guild,  Curtis,  Jr.,  Governor,  and 
Holy  Cross  V  264 
Guilday,  Peter,  on  Cardinal  Far¬ 
ley  V  19;  on  Georgetown  V  283 
Guiltinan,  Daniel  A.,  jurist  III 
80-81 

Guinan,  William  J.,  priest  II  419 
Guiney,  Louise  Imogen,  writer  II 
396;  IV  136-137,  150,  164,  177- 
178,  196,  197,  199-203;  on  Amer¬ 
ican  Catholic  literature  IV  117 
Guiney,  Patrick  R.,  soldier  I  169 
Gunn,  James,  captain  I  376 
Gurowski,  Adam,  writer  II  164 
Guymouneau,  Jean  Charles,  Jesuit 
I  298 


Hagen,  Jesuit  scientist  III  375-376 
Haid,  Leo,  bishop  V  36 
Hailandiere,  Celestine  de  la,  bishop 
V  45;  and  Notre  Dame  V  325 
Haiti,  Church  in  I  44,  49,  50,  52 
Hajj,  Peter,  Patriarch  II  200 
Haldeman,  Samuel  Stehman,  nat¬ 
uralist  III  345 

Haldeman,  Walter  N.,  editor  I  312 
Hall,  John  Austin,  convert  III  330- 
331 

Hall,  A.  Oakey,  journalist  III  343 
Hallinan,  Michael,  priest  V  179- 
180 

Handley,  John  Marks,  priest  III 
350 


[453] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Handmaids  of  the  Most  Pure 
Heart  of  Mary  V  163-164 
Hanna,  E.  J.,  archbishop  V  62;  as 
orator  IV  352;  and  Welfare 
Council  II  275 

Hanselmann,  Joseph,  Jesuit  V  268- 
269 

Haraszty,  Augustus,  vintner  II  86 
Hardee,  William  J.,  soldier  I  176 
Hardey,  Aloysia,  Mother  V  412-413 
Hardie,  James  A.,  soldier  I  175 
Harding,  Robert,  Jesuit  I  270 
Harkins,  Matthew,  bishop  V  39, 
354 

Harland,  Henry,  writer  III  341; 
IV  130-132,  161 

Harney,  John  Milton,  Dominican 
III  343;  V  344-345 
Harper,  Samuel  B.,  journalist  III 
345 

Harrigan,  Edward,  actor  IV  257 
Harrington,  Thomas  Francis  IV 
80-81 

Harris,  Joel  Chandler,  writer  I 
345;  IV  130,  159 

Harris,  Miriam  Coles,  writer  II 
393 

Harris,  R.  Duncan,  and  Catholic 
Club  II  419 

Harris,  William  Laurel,  artist  IV 
277 ;  and  Catholic  Club  II  427 
Harrisburg,  diocese  V  58 
Hartford,  diocese  V  37-38;  and 
Knights  of  Columbus  II  326 
Hartley,  James  J.,  bishop  V  43; 

and  Dominican  college  V  353 
Harty,  J.  J.,  bishop  V  47 
Harvard,  foundation  I  230;  medi¬ 
cal  school  IV  51 
Harvey,  Martin,  actor  IV  261 
Harvey,  Thomas,  Jesuit  I  254,  255 
Haskell,  William  N.,  army  officer 
III  256 

Haskins,  George  Foxcroft,  priest 
I  242-243 

Hassard,  John  Rose  Greene,  jour¬ 
nalist  III  341;  IV  133,  229 
Hastings,  Hugh,  journalist  IV  229 
Haughery,  Margaret  Gaffney  II 
405-406 

Havard,  Valery,  surgeon  IV  73 
Havey,  Francis,  priest  V  176,  177 


Havemeyer,  Theodore,  financier 
III  352 

Hayes,  Carlton  Joseph,  historian 
III  346;  on  Catholic  influence  I 
100 

Hayes,  James  E.,  and  Knights  of 
Columbus  II  332 

Hayes,  Patrick  J.,  archbishop  V 
50;  and  Catholic  Club  II  414; 
chaplaincy  II  343;  III  294;  as 
orator  IV  355;  and  War  Coun¬ 
cil  II  273 

Hazotte,  Mother  Mary  Agnes  V 
394 

Healy,  George  Peter  Alexander, 
artist  IV  269-270 
Healy,  James  Augustine,  bishop  V 
39 

Hearn,  Edward  L.,  and  Knights  of 
Columbus  II  332 

Hecker,  Isaac  Thomas,  priest  III 
336;  IV  121-122,  133,  143-144 
Heeney,  Cornelius,  merchant  III 
166 

Heffernan,  John  T.  railroad  build¬ 
er  I  373 

Heide,  Henry  J.,  and  Knights  of 
Columbus  II  331 

Heiss,  Michael,  archbishop  II  78, 
79;  V  48,  395;  at  La  Crosse  V 
49,  181 

Heitfeld,  Henry,  senator  I  376 
Helena,  diocese  V  56 
Helena,  Sister,  in  Alaska  I  397 
Helena,  Mother  Mary  V  388 
Hell  Gate,  passage  III  214-215 
Helpers  of  the  Holy  Souls  V  407 
Holy  Trinity,  Missionary  Servants 
of  the  Most  V  407 
Hendricken,  Thomas  F.,  bishop  V 
39 

Hennepin,  Louis,  missionary  and 
explorer  I  286;  II  18,  53;  V  365 
Hennessy,  D.  J.,  merchant  I  375 
Hennessy,  John,  archbishop  V  46, 
124;  as  orator  IV  353;  at  Wichita 
V  60 

Hennessy,  Michael,  editor  IV  133 
Henni,  John  Martin,  archbishop  V 
47-48;  seminary  V  180 
Herald  (Philadelphia)  IV  225 


[454] 


INDEX 


Herbermann,  Charles  George, 
scholar  II  78-79;  III  380;  IV 
206-207,  209;  and  Catholic  Club 

II  419 

Heredity,  and  crime  IV  28 
Herman,  Augustin,  pioneer  II  36 
Hermits  of  St.  Augustine.  See 
Augustinians 

Hesslin,  Thomas,  bishop  V  55 
Ilessoun,  Joseph,  priest  II  40-41 
Heuser,  Herman,  editor  IV  135 
Hewit,  Augustus  Francis,  priest 

III  337 

Hewitt,  Foster,  engineer  III  194 
Hey  wood,  John  Converse,  writer 

IV  135 

Hibernians,  Ancient  Order  of  II 
315 

Hickey,  Thomas  F.,  bishop  V  52 
Hickey,  Patrick  V.,  journalist  IV 
232 

Hickey,  William  A.,  bishop  V  39 
Hierarchy,  American  V  29-64,  91; 
and  National  Catholic  Welfare 
Council  II  297 ;  pastoral  II  295- 
296 

High  schools,  Catholic  V  199-200, 
221 

Highwood,  N.  J.,  seminary  V  163- 
164 

Hilgard,  Eugene  Woldemar,  scien¬ 
tist  III  347,  363-364 
Hill,  Ann  Louise  (Mary  Ann  of 
Our  Blessed  Lady),  Sister  V  372 
Hill,  Clement  S.,  lawyer  I  317 
Hill,  James  J.,  financier  I  331-332; 

III  216,  346;  and  St.  Paul  semi¬ 
nary  V  190 

Hirst  Library,  Georgetown  IV  334 
Hispanic  Society,  library  IV  219 
Historical  Researches,  periodical 

IV  231 

Historical  Review,  Catholic  (Illi¬ 
nois)  IV  231;  (St.  Louis)  IV 
231,  388;  Washington  IV  231 
History,  American,  writing  of  and 
Knights  of  Columbus  II  349 
Hlas,  periodical  II  40,  41 
Hoban,  James,  architect  I  198-200; 
III  212 

Hoban,  Michael  J.,  bishop  V  59 
Hobbes,  John  Oliver.  See  Craigie. 
Pearl  Mary  Teresa 


Hoeffer,  James  F.  X.,  Jesuit  V  296 
Hoeffern,  Antonia  de,  Countess  II 
175 

Hoffman,  Joseph,  pianist  II  169 
Hogan,  John  B.,  priest  I  247;  IV 
122;  V  177 

Hogan,  John  Joseph,  bishop  V  60 
Hoguet,  Robert  J.,  and  Catholic 
Club  II  419 

Holladay,  Ben,  railroad  builder  I 
373 

Holland,  and  Vatican  III  5 
Holland,  James,  inventor  III  374 
Holy  Child  Jesus,  Society  of  the 
III  330;  V  401 

Holy  Cross,  Brothers  of  the  V  427 
Holy  Cross,  Canons  of  the  V  102- 
103 

Holy  Cross,  college,  Worcester  V 
37,  260-270;  athletics  III  318; 
and  Georgetown  V  281 
Holy  Cross,  Congregation  of  the 

V  324-331,  383 

Holy  Cross,  Sisters  of  the  V  390- 
391;  in  Civil  War  I  178;  III  285 
Holy  Cross  and  Seven  Dolors,  Sis¬ 
ters  of  the  V  405 
Holy  Cross  Purple,  periodical  V 
266 

Holy  Family,  Congregation  of  the 

V  390 

Holy  Family,  Sisters  of  the  V  157- 
158,  378 

Holy  Family,  Third  Order  of  St. 

Francis  of  V  397-398 
Holy  Family  of  Nazareth,  Sisters 
of  the  V  403 

Holy  Family  of  Nazareth,  Sisters 
of  the  Most  V  403 
Holy  Ghost,  Congregation  of  the 

V  164;  in  South  I  346 

Holy  Ghost,  Daughters  of  the  V 
405 

Holy  Ghost,  Servants  of  the  V  164, 
405 

Holy  Ghost,  Sisters  of  the  V  405 
Holy  Ghost  Hospital  for  Incur¬ 
ables,  Boston  I  244 
Holy  Heart  of  Mary,  Sisters  Serv¬ 
ants  of  the  V  405 
Holy  Humility  of  Mary,  Sisters  of 
the  V  401,  407 


[455] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Holy  Name  Society  II  300-311;  V 
109,  110 

Holy  Name,  Dominican  Congrega¬ 
tion  of  the  V  382 
Holy  Names  of  Jesus  and  Mary, 
Sisters  of  the  V  400-401 ;  in 
Northwest  I  369 

Holy  Rosary,  Congregation  of  Our 
Lady  of  the  V  407 
Holy  Rosary,  Dominican  Congre¬ 
gation  of  V  382-383 
Holy  See,  diplomatic  representa¬ 
tives  III  5;  internationalism  of 
the  III  1-18;  legatine  system  III 
297-298 

Holy  Union  of  the  Sacred  Hearts, 
Sisters  of  the  V  405 
Homes,  Catholic  II  230 
Homiletic  Monthly  V  109 
Honduras,  Church  in  I  45,  50,  52, 
53 

Hoogstraet,  Belgium,  Carmelites  V 
372 

Horgan,  Stephen  H.,  engraver  III 
211 

Horner,  William  E.,  physician  IV 
54-55 

Horstmann,  Ignatius  F.,  bishop  V 
43;  and  Hungarian  Catholics  II 
94 

Horstmann,  William,  priest  II  68n 
Horwaths,  accountants  II  98 
Hospitals,  Catholic  II  227 ;  IV  85- 
102;  V  92;  Catholic  Association 
II  230;  IV  101 

Hospital  Progress ,  periodical  IV 
101 

Hospodarske  Listy,  periodical  II  43 
House  of  Refuge.  See  Refuge 
Housing,  social  aspect  II  218 
Howard,  Francis,  artist  IV  279 
Howard,  Francis  W.,  bishop  V  44; 
and  Catholic  Educational  Asso¬ 
ciation  V  215-216 
Howard,  John,  social  reformer  II 
246 

Howard,  Timothy,  jurist  III  58 
Howie,  Peter  C.,  writer  IV  171 
Hoyt,  William  H.,  convert  III  335 
Huddeghem,  Ferdinand  Helias  de, 
priest  II  27 

Hudson,  Daniel  E.,  priest  III  350; 
IV  134,  358;  V  265 


Hudson’s  Bay  Company,  in  Oregon 
I  359,  360-361 

Huet  de  la  Valiniere,  Pierre,  Sul- 
pician  II  61;  III  289-290 
Huggins,  Margaret,  convert  III 
324 

Hughes,  John,  archbishop  V  49,  65- 
84;  and  Civil  War  I  180;  and 
Father  De  Smet  II  25;  and 
Emigrants’  Bank  III  172;  and 
Fordham  V  286-287 ;  foreign 
mission  III  306-307;  on  nursing 
Sisters  III  280;  as  orator  IV 
346 ;  on  Protectory  II  247 ;  on 
secession  I  168;  seminaries  V 
182,  183 

Hughes,  Louise  Beauchamp,  collec¬ 
tion  IV  334 

Humility  of  Mary,  Sisters  of  the 
V  407 

Hungarians,  Catholic,  in  the  Unit¬ 
ed  States  II  84-100 
Hunt,  Gaillard,  librarian  III  344 
Hunt,  Henry  J.,  general  I  174 
Hunt,  R.  M.,  architect  IV  303 
Huntington,  J.  V.,  writer  III  335, 
341;  IV  57-58,  128,  170-171 
Hurley,  Edward,  shipbuilder  I  331 
Hurst,  Ebenezer,  convert  III  324 
Hurst,  Elizabeth,  of  Deerfield  III 
324 

Husslein,  Joseph,  Jesuit  II  216,  279 
Hyvernat,  Henry,  Orientalist  III 
383;  IV  330 


Iberville,  Pierre  Le  Moine,  Sieur 
d’,  colonist  I  336;  II  53 
Icazbalceta,  Juan  Garcia,  bibli¬ 
ographer  IV  220 
Idaho,  missions  II  32 
Ignorance,  and  sex  hygiene  IV  41 
Illini  (Illinois)  Indians  I  290 
Illinois,  Catholic  pioneers  I  280- 
308;  hospitals  IV  94-95;  Lithu¬ 
anians  II  151;  missions  II  54; 
Polish  settlers  II  164;  schools, 
religion  in  I  81 

Illinois  Catholic  Historical  Review. 

See  also  Historical  Review 
Illinois  River  II  18,  53 
Illiteracy,  and  crime  II  243 
Imelda,  Sister  III  344;  V  408 


[456] 


INDEX 


Immaculate  Conception,  Church  of 
the,  Boston  V  252;  church,  Kas- 
kaskia  I  284;  national  shrine  IV 
388,  391 

Immaculate  Conception,  River  of 
the  II  52 

Immaculate  Conception,  Sisters  of 
the  V  406 

Immaculate  Heart  of  Mary,  Sis¬ 
ters  of  the  II  29;  V  393,  407 
Immigration,  and  Americanization 

III  39;  Boston  care  I  246;  Cath¬ 
olic  bureaus  II  14;  and  Catholic 
growth  V  94;  Church  and  II 
1-15;  and  hospital  development 

IV  97;  Hungarian  II  84-100; 
Irish  II  102;  Italian  II  127;  and 
labor  III  96;  National  Catholic 
Welfare  Council  II  277;  Polish 

II  163;  statistics,  1850  I  337; 
Syrian  II  199;  Women’s  Wel¬ 
fare  Council  II  376 

Incarnate  Word,  Sisters  of  Char¬ 
ity  of  the  V  402 

Incarnate  Word  and  Blessed  Sac¬ 
rament,  Sisters  of  the  V  399 
Incorrigibility,  and  crime  II  246 
Indeterminate  sentence  II  246 
Indian  Sentinel  V  148 
Indiana,  hospitals  IV  95 
Indianapolis,  diocese  V  44 
Indians,  Catholic  missions  V  142- 
152;  Catholic  schools  V  204;  edu¬ 
cation  of  V  367 ;  Mexican,  evan¬ 
gelization  of  I  32  sq.;  and  Puri¬ 
tans  I  213-214;  Spanish  exploi¬ 
tation  of  I  134 

Individualism,  and  industry  III 
117-119 

Industrial  schools,  Catholic  II  230 
Industry,  Catholic  pioneer  captains 

III  161-174 

Innocence,  and  sex  hygiene  IV  41 
Insane,  criminal  II  252 
Institute  of  the  B.  V.  M.  V  404- 
405 

Instruction  League,  Catholic  II  382 
Insurance,  and  Knights  of  Colum¬ 
bus  II  327 ;  and  labor  III  152 
International  Union  of  Catholic 
Women’s  Leagues  II  374 
International  Workingmen’s  Asso¬ 
ciation  III  104 


Internationalism,  of  the  Holy  See 
III  1-18 

Ireland,  John,  archbishop  V  60; 
chaplaincy  I  177;  as  essayist  IV 
145;  as  orator  IV  350-351;  semi¬ 
nary  V  189-190 
Iris,  Scharmel,  writer  IV  181 
Irish,  in  America  I  111;  II  2,  101- 
110;  in  army  III  251-252;  Bos¬ 
ton  I  230-232,  235;  in  Civil  War 
I  168-171;  in  Mexican  War  III 
250;  in  New  England  I  224,  225, 
226;  in  Pennsylvania  I  271;  and 
stage  IV  256 

Irish  Brigade,  of  Chicago  I  170; 

of  New  York  I  170 
Irish  Emigrant  Society  V  77 
Ironside,  George  Edmund,  convert 

III  331 

Iroquois  Indians,  and  Illinois  I  290 
Isabel  the  Catholic,  and  Columbus 
I  31 

Italians,  in  America  II  111-126; 
clergy  in  United  States  II  127- 
149;  in  Pennsylvania  I  271 
Italiano  m  America  II  141 
Italica  Gens  II  141 
Italy,  art  IV  108;  and  Knights  of 
Columbus  II  350;  Popular  Party 
III  1-2 

Ives,  Levi  Silliman,  convert  III 
333-334 


Jacchetti,  Father  II  113 
Jacker,  Edward,  priest  II  77 
Jacquet,  Aloysius,  Jesuit  I  394 
Jaeger,  Nepomucene,  Benedictine 
II  42 

James,  William,  philosopher,  on 
materialism  IV  19;  on  Scholas¬ 
ticism  IV  16 

Janssen,  John,  bishop  V  41 
Janssens,  Francis,  archbishop  II 
32;  V  53,  55 

Jarboe,  Joseph  T.,  priest  V  344, 
345 

Jeanmard,  Jules  B.,  bishop  V  55 
Jefferson,  Thomas,  on  Federal  pur¬ 
chase  I  187 ;  religious  position 
I  71,  71n;  toleration  I  25-26,  75, 
76,  77,  78,  79,  79n 
Jenkins,  Albert,  soldier  I  176 


[457] 


CATHOLIC  BUILDERS  OF  THE  NATION 


\ 


Jesuits,  in  Alaska  I  383;  Belgian 
missionaries  II  19;  at  Bohemia 
Manor  II  36;  Boston  College  V 
249-259;  Creighton  University  V 
294-300;  and  education  V  196; 
Fordham  University  V  285-293; 
French,  in  America  II  47-50; 
geographical  achievements  III 
354-355;  Georgetown  Univer¬ 
sity  V  271-284;  Holy  Cross  V 
260-270;  in  Illinois  I  280  sq., 
299;  law  schools  III  67;  in  Lou¬ 
isiana  II  54;  in  Lower  Califor¬ 
nia  I  149-150;  missions  I  135; 
V  148-149;  in  Missouri  II  22-24; 
in  New  England  I  212-213;  “Re¬ 
lations”  III  354;  St.  Louis  Uni¬ 
versity  V  301-312;  seismology 
III  374;  in  South  America  I  37; 
in  United  States  V  117-120; 
Woodstock  College  V  232-248 
Jesuit’s  bark.  See  Quinine 
Jesus  and  Mary,  Religious  of  V 
403 

Jette,  Joseph  Julius,  Jesuit  I  390; 

III  379 

Jews,  colonial  prejudice  against  I 
106 

Jogues,  Isaac,  Jesuit  I  252,  253; 
II  49-50,  51 

Johnston,  Richard  Malcolm,  writer 

IV  130,  158-159 

Johnston,  William  H.,  soldier  III 
255 

Joos,  Edward,  priest  II  29 
Joliet,  Louis,  explorer  I  280;  II  52 
Jones,  Esther,  convert  III  324 
Jones,  John  Paul,  and  navy  III  260 
Jones,  Mother  Sarah  V  413 
Jordan,  Elizabeth,  writer  IV  166 
Jordan  (Joryan),  Mary  Dorothea, 
convert  III  323 

Joseph,  St.,  Sisters  of.  See  St. 

Joseph,  Sisters  of 
Josephinum,  Columbus,  Ohio  V  193 
Josephites,  I  346;  V  159-161 
Joubert  de  la  Muraille,  Hector 
Nicholas,  priest  V  157 
Journalism,  anti-Catholic  II  357- 
358;  Bohemian  II  43;  Canadian, 
in  U.  S.  II  62;  Catholic  IV  133- 
135;  IV  214-234;  Catholic  ideals 
IV  235-250;  Catholic  University 


publications  IV  387 ;  Franciscan 
publications  V  113;  German 
Catholic  publications  II  79;  Hun¬ 
garian  II  94;  Italian  II  122,  129; 
Jesuit  publications  V  119;  Lith- 
unanian  II  155,  157,  158;  and 
National  Catholic  Welfare  Coun¬ 
cil  II  283;  philosophical  contri¬ 
butions  IV  7-8;  Polish  II  170; 
Slovene  II  176,  177 
Joyce,  Robert  Dwyer,  physician 
and  writer  IV  83 
Juan  de  la  Cruz,  missionary  I  351 
Judge,  William,  Jesuit  I  386-387, 
389,  390,  391;  V  247 
Judges,  Catholic  III  42-60 
Jugoslavs.  See  Slavs,  Southern 
Julia,  Sister  V  419 
Julius  II,  Pope,  and  Spanish  pat¬ 
ronage  I  36,  38 

Juncker,  Henry  Damian,  bishop  V 
41 

Juenger,  iEgidius,  bishop  II  32;  V 
56 

Juodiszius,  Father  II  154 
Juszkiewicz,  Joseph,  priest  II  153 


Kain,  John  J.,  archbishop  V  35,  36, 

59 

Kalal,  Charles,  architect  II  44 
Kalusowski,  Henry  Corvinus, 
translator  II  164 

Kane,  Elias  Kent,  jurist  I  308,  n49 
Kane,  M.  J.,  jurist  I  357 
Kane,  William  A.,  and  Educational 
Bureau  V  221 

Kane,  William  T.,  librarian  IV  339 
Kansas,  hospitals  IV  94 
Kansas  City,  diocese  V  60 
Karam,  Thomas  K.,  soldier  II  207 
Karolewicz,  Wanda,  singer  II  169 
Kaskaskia,  Ill.,  I  294,  295,  296; 
Jesuit  college  I  301-302;  mission 
I  283 

Kaskaskia  Indians  I  290 
Kasper,  Katherine,  foundress  V 
402 

Katolik,  periodical  II  43 
Katzer,  Frederick  X.,  archbishop 
V  48 

Kaufman,  Jean  Frangois,  artist  IV 
277 


[458  ] 


INDEX 


Kauser,  Alice,  literary  agent  II  98' 
Kavanagh,  Edward,  governor  I 
117,  223;  III  73-76 
Kavanagh,  James  III  73-74,  167 
Kavanagh,  Leslie  J.,  chaplain  111 
296 

Keane,  James  J.,  archbishop  IV 
353;  V  46,  47 

Keane,  John  J.,  archbishop  IV  353, 

376;  V  34-35,  46 
Keane,  P.  J.,  bishop  V  63 
Kearns,  Senator  I  335 
Keating,  John  M.,  physician  IV  58 
Keating,  Mother  De  Chantal  III 
286 

Keating,  William  V.,  physician  IV 
58 

Keeley,  John.  See  Kewley 
Kelemen,  Attilla,  furrier  II  86 
Kelleher,  Daniel,  lawyer  I  374 
Keller,  Arthur  I.,  artist  III  348; 

IV  279-280 

Kelley,  Edward  A.,  priest  II  274 
Kelley,  Francis  Clement,  priest  IV 
358;  V  123  sqq. 

Kelley,  John  W.,  jurist  III  78-79 
Kelly,  Aloysius  O.  J.,  physician  IV 
78 

Kelly,  Blanche  Mary,  writer  IV 
181  213 

Kelly,’  Charles  Cooper,  Kentuckian 
I  314 

Kelly,  Edward  D.,  bishop  V  44 
Kelly,  Eugene,  banker  III  174 
Kelly,  Patrick,  bishop  V  34 
Kelly,  William,  inventor  I  332 
Kenedy,  P.  J.,  publisher  IV  233 
Kennedy,  Ambrose,  congressman 

III  287-289 

Kenny,  W.  J.,  bishop  V  35 
Kenrick,  Francis  Patrick,  bishop 
I  273;  IV  140,  352;  V  30,  57,  185 
Kenrick,  Peter  Richard,  archbishop 

IV  140;  V  59 

Kenrick  Seminary,  St.  Louis  V  186, 

188,  189 

Kent,  Chancellor,  on  Christianity 
of  nation  I  64;  on  law  III  63 
Kentucky,  Catholic  leaders  I  309- 
319;  Church  in  I  343;  II  2;  hos¬ 
pitals  IV  92;  missions  II  20,  57 
Keogh,  John  W.,  priest  V  224 

[4591 


Kerby,  William  J.,  priest  V  19; 

and  War  Council  II  274 
Kereben,  Joseph  Francois  de, 
Jesuit  I  298 

Kerens,  Richard,  diplomat  I  357 ; 

III  308 

Kernan,  Francis,  senator  I  117, 
181 

Kernan,  Francis  J.,  soldier  III  254 
Kernan,  Walter  N.,  and  Knights 
of  Columbus  II  343 
Ketcham,  William  H.,  priest  V  145, 
147-148 

Ketchum,  Anne  Chambers,  writer 

IV  148 

Kewley  (Keeley),  John,  convert 

III  331 

Keyes,  Anthony,  missionary  I  392, 
393 

Keyes,  Edward  Lee,  physician  III 
347;  IV  65 

Keyes,  M.  J.,  bishop  V  36 
Kilmer,  Aline,  writer  IV  181-182 
Kilmer,  Joyce,  writer  III  343;  IV 
135-136, 151-152, 181-182;  library 

IV  335 

Kilty,  Augustus  Henry,  naval  offi¬ 
cer  III  264 

Kim,  John,  Marist  Brother  V  337 
King,  Percy  J.,  and  Catholic  Club 

II  427 

Kinney,  Timothy,  ranch  owner  I 
334 

Kino,  Francis  Eusebius,  mission¬ 
ary  II  75,  189 

Kinsman,  Frederick  Joseph,  con¬ 
vert  III  352 

Kiraly,  Francis,  immigrant  II  85 
Kirkland,  William  A.,  naval  officer 

III  272 

Kirwan,  Edward  Emmett  I  315 
Klondike,  gold  discoveries  I  390 
Knights  of  Columbus  II  326-352; 
in  Alaska  I  397 ;  bogus  oath  II 
336;  Canadian  II  351;  and  Cath¬ 
olic  University  IV  382;  Commis¬ 
sion  on  religious  prejudices  II 
348;  correctional  work  II  256; 
extension  courses  V  227;  fourth 
degree  II  336;  Italian  welfare 
II  350;  Mexican  II  351;  and 
reconstruction  II  346;  relief 
work  II  340;  scholarships  II 


CATHOLIC  BUILDERS  OF  THE  NATION 


347;  schools  II  347;  social  work 

I  101;  III  106;  and  toleration, 
religious  II  353;  and  War  Coun¬ 
cil  II  273;  welfare  work  II  341 

Knights  of  Father  Mathew  II  265, 
318 

Knights  of  Labor  III  102;  and 
Gibbons  V  17 
Knights  of  St.  John  II  321 
Knights  of  St.  Peter  Claver  V  170 
Knownothings  I  164-166;  II  356; 
III  96,  100;  and  Hughes  V  81; 
in  Kentucky  I  311;  in  New  Eng¬ 
land  I  224;  in  Philadelphia  I 
274;  and  St.  Louis  University  V 
307 

Knoxville,  Tenn.  I  334 
Kocsis,  Alexander,  physician  II  86 
Kohanyi,  Tihamer,  journalist  II  99 
Kohlhauff,  William,  pioneer  I  372 
Kohlmann,  Anthony,  priest  V  235 
Konshak,  Ferdinand,  missionary  II 
175 

Konta,  Alexander,  banker  II  99- 
100 

Korniss,  Charles,  journalist  II  88 
Korponay,  Gabriel  de,  engineer  II 
86-87 

Kosciuszko,  Taddeusz,  patriot  II 
152,  163 

Kossuth,  Louis,  and  immigration 

II  87,  88 

Koudelka,  Joseph  M.,  bishop  II  39- 
40;  V  49 

Kovacs,  Colman,  priest  II  99 
Krautbauer,  Francis  Xavier,  bish¬ 
op  V  48 

Krumlein,  Knure  Ludwig  Theo- 
doro,  botanist  IV  369 
Kruszka,  W.,  historian  II  152 
Kuhn,  Joseph  E.,  soldier  III  255 
Ku  Klux  Klan  II  362 
Kundek,  Joseph,  missionary  II  175 
Kuntz,  Theodore,  manufacturer  II 
98 


Labadie,  N.  D.,  physician  I  354 
Labonte,  Louis,  pioneer  I  362 
Labor,  and  capitalism  III  119-120; 
Catholic  attitude  I  9-11;  II  215; 
III  95-96;  leadership,  Catholic 
III  144-160;  legislation  II  219; 


Italian  II  125;  and  press  IV  245, 
246,  247 ;  and  profit-sharing  III 
132 

Laclede,  Pierre  Liguest,  trader  II 
55;  V  301 

Lacrosse,  diocese  V  49 
Lacy,  William  D.  I  356 
Ladycliff  Academy  V  396 
Lsetare  medal  IV  333 
La  Farge,  John,  artist  III  370; 

IV  270-271 

Lafayette,  diocese  V  55 
Lafont,  Annet,  priest  II  59 
Lafortune,  Bellarmine,  priest  I  394 
Lalande,  John,  Jesuit  I  253 
Lalemant,  Jesuit  II  47 
Lalor,  Teresa,  foundress  II  385 ; 

V  373 

Lamar,  Mirabeau  B.,  President  of 
Texas  I  354-355 
Lambert,  Louis  A.,  priest  I  177 
La  Motte,  Mother  Wilfrid  V  408 
La  Mousse,  Ignace,  Iroquois  I  363 
Lamy,  John  B.,  archbishop  V  63 
Lancaster,  Pa.,  Bohemians  II  38 
Land,  ownership  of  III  124 
Lane,  Arthur,  priest  I  372 
Lane,  Joseph,  convert ‘I  371 
Lane,  Lafayette,  convert  I  372 
Langlois,  Rene,  botanist  IV  367 
Language,  and  religion  II  4,  10, 
44-45,  62,  65 

La  Place,  Ernest,  surgeon  IV  83 
Lapp,  John  A.,  and  N.  C.  W.  C. 

II  279 

Lappin,  Henry  A.,  writer  IV  152 
Larkin,  John,  Jesuit  V  287 
Larkin,  William  P.,  and  Knights 
of  Columbus  II  337 
Larocque,  Joseph,  benefaction  I 
368 

La  Salle,  Robert  de,  explorer  I 
285,  292,  324,  351;  II  53 
Las  Casas,  Bartolome  de,  mission¬ 
ary  I  35,  135 

Lassus  de  Luziere,  Count  de,  and 
Ohio  Company  I  327 
Lasuen,  Franciscan  I  157 
Lathrop,  Mother  Alphonsa  II  386; 

III  343;  IV  176 

Lathrop,  George  Parsons,  writer 

IV  130,  176 


[  460  ] 


INDEX 


Latin  America,  Catholics  in  III 
19-30 

Latrobe,  Benjamin  Henry,  archi¬ 
tect  I  202;  IV  301 
Laurentia,  Mother  M.  I  392 
Laval,  Bishop  of  Quebec,  and 
Western  missions  II  51 
La  Vantum  (Kaskaskia)  I  283 
Lavialle,  Peter  J.,  bishop  V  45 
Law,  Catholics  and  study  of  III 
61-72;  and  Christianity  in  U.  S. 
I  63;  and  labor  III  152;  and 
religion  I  66;  respect  for  I  8 
Law,  John,  Mississippi  scheme  I 
325 

Lawler,  P.  P.,  and  Knights  of  Co¬ 
lumbus  II  329 

Lawyers,  Catholic,  of  New  Eng¬ 
land  III  73-91 

Lay  workers,  and  social  service  II 
238 

Lazarists  II  113;  in  South  I  346 
Leader,  Catholic  IV  226 
Leader  (San  Francisco)  IV  227 
League  of  the  Cross  II  265 
League  of  the  Sacred  Heart  II  266 
Leakage,  Catholic  V  94-95 
Leavenworth,  diocese  V  60;  Sisters 
of  Charity  V  400 
Le  Boullenger,  Jean  Antoine,  Jesuit 
I  298,  299 

Le  Castor,  Jacques  I  281 
Lechner,  Peter,  Benedictine  V  319 
LeClercq,  Maximus,  Franciscan  V 
363 

Lecorre,  August,  missionary  I  380 
Ledvina,  E.  B.,  and  Extension  V 
128 

Lee,  Jason,  Methodist  missionary 

I  363 

Lefebre,  Peter  Paul,  bishop  V  44 
Le  Fer  de  la  Motte,  Francis  Xavier 
(Irma),  Sister  V  390 
Le  Fer  de  la  Motte,  Mary  Joseph 
(Elvire),  Sister  V  390 
Lehard,  J.,  priest  II  166 
Lemoke,  Henry,  priest  II  76;  III 
351 

Le  Mercier,  Frangois,  missionary 

II  51 

Le  Moyne,  Pierre,  Sieur  d’Iberville. 
See  Iberville 


Le  Moyne,  Simon,  Jesuit  I  254;  II 
50 

L’Enfant,  Pierre  Charles,  engineer 
I  187,  188;  III  211-212,  360 
Lenihan,  M.  J.,  soldier  III  255 
Lenihan,  Thomas  M.,  bishop  V  47 
Leo  XIII,  Pope,  and  Catholic  Uni¬ 
versity  IV  376;  on  Church  III 
6;  on  Church  and  State  I  67-68; 

III  15-16;  on  equality  II  214;  on 
labor  III  109;  social  action  I  98; 
on  social  question  II  216;  on 
State  I  120 

Leo,  Brother,  writer  IV  152 
Leon,  Iowa,  Hungarian  colony  II 
91 

Leon,  Alonso  de,  explorer  I  351 
Leopoldine  Association  V  44 
Leray,  Francis,  archbishop  V  53; 

chaplaincy  I  177 
Leroy,  Gerard,  merchant  II  16 
Lesueur,  Charles  Alexander,  sci¬ 
entist  III  357-358 
Levadoux,  Michael,  priest  II  57; 
V  172 

Lewis,  James  V.,  priest  II  419 
Libert,  Prosper,  librarian  IV  338 
Liberty,  and  authority  II  213; 

moral  aspect  III  94 
Liberty,  religious.  See  Toleration 
Libraries  and  librarians,  Catholic 

IV  328-344;  Catholic  Club  II 
418;  Catholic  University  IV  388- 
389 

Lietuviszkas  Balsas  II  154 
Lillis,  Thomas  F.,  bishop  V  60 
Lincoln,  diocese  V  47 
Lincoln,  Abraham,  on  Knownoth- 
ings  I  312;  Lewiston  speech  I 
166-168;  and  nursing  Sisters  III 
288;  Springfield  resolution  I  164 
Lincoln,  Mother  Angela  I  397 
Lincoln,  Walter  P.,  jurist  I  316 
Lincolndale,  N.  Y.,  agricultural 
school  II  249 

Linotype  machine,  inventor  III  211 
Linton,  Sister  Baptiste  II  386 
Linton,  M.  L.,  physician  IV  68 
Linton,  Moses  A.,  physician  V  306 
Linton  album  II  25 
Lissner,  Ignatius,  missionary  V 
163;  on  negro  clergy  V  167-168 


r46i  i 


CATHOLIC  BUILDERS  OF  THE  NATION 


Literature,  Catholic  IV  185-186; 
essayists  IV  139-154;  poetry  IV 
168-183;  prose  IV  117-138;  short 
story  writers  IV  155-167;  philos¬ 
ophy  of  IV  114 

Lithuanians,  Catholic  II  150-162; 

Philadelphia  I  271 
Little  Rock,  diocese  I  343;  V  54 
Liturgy,  Catholic  IV  110 
Living  wage.  See  Minimum  wage 
Livingston,  William,  writer  IV  178 
Lloyd,  Thomas,  engineer  and  pub¬ 
lisher  III  167,  245 
Locke,  Jesse  Albert,  educator  III 

344 

Logan,  James  II  105 
Long,  J.  E.,  convert  I  371 
Longacre  hut  II  344 
Longstreet,  James,  soldier  I  175, 

345 

Lootens,  Louis,  bishop  II  32 
Loras,  John  Mathias,  bishop  V  46 
Lord,  R.  H.,  scholar  III  347 
Loretto,  town,  Pa.  Ill  326 
Loretto,  Sisters  of  V  150 
Loretto,  Sisters  of,  at  the  Foot  of 
the  Cross  V  379 
Loretto  College,  St.  Louis  V  379 
Loretto  Heights  College  V  379 
Loretto  Nuns.  See  Institute  of  the 
Blessed  Virgin  Mary 
Lotbiniere,  Louis,  chaplain  III  289- 
290 

Lotteries,  and  labor  movement  III 
99 

Loughlin,  John,  bishop  V  50 
Louise,  Sister  (N.  D.)  V  418 
Louisiana,  Acadians  II  56;  area  I 
325;  French  in  II  53-54;  hos¬ 
pitals  IV  89-90;  Italian  coloniza¬ 
tion  II  124;  negro  Catholics  V 
158;  settlement  I  336;  Spanish 
element  II  189 

Louisville,  diocese  I  344;  V  45-46; 

seminary  V  193-194 
Louvain,  University  of,  American 
college  II  30-33;  and  Catholic 
University  IV  388 
Love,  romantic  IV  112-113 
Loyola  College,  Baltimore  V  173 
Loyola  University,  Chicago,  hos¬ 
pital  summer  school  IV  101; 
library  IV  338-339 


Lucchesi,  J.  L.,  Jesuit  I  391 
Lucier,  Etienne,  pioneer  I  362,  365 
Ludden,  Patrick  A.,  bishop  V  52 
Ludvig,  Christopher,  soldier  II  84 
Luers,  John  H.,  bishop  V  44 
Lummis,  Eliza  O’Brien,  and  Thea¬ 
tre  movement  IV  262 
Lummis,  William,  and  Catholic 
Club  II  419 

Luska,  Sydney.  See  Harland, 
Henry 

Luzenberg,  Charles,  physician  II 
85 

Lyman,  Florence,  convert  II  406 
Lynch,  Dominic,  landowner  I  187 
Lynch,  Dominic,  the  elder,  mer¬ 
chant  III  166 

Lynch,  Dominic,  the  younger,  mer¬ 
chant  III  166;  and  opera  II  117 
Lynch,  Dominick,  naval  officer  III 
268 

Lynch,  John  Joseph,  and  Niagara 
seminary  V  191 ;  as  orator  IV 
356 

Lynch,  Joseph  P.,  bishop  V  54 
Lynch,  Patrick  N.,  bishop  I  168; 
V  34 

Lynch,  Thomas,  industrialist  III 
168 

Lyons,  Charles,  Jesuit  V  257 


McAleenan,  Arthur,  and  Fordham 
ambulance  V  293 

McAleenan,  Joseph,  and  Fordham 
ambulance  V  293 

McAndrew,  James  W.,  soldier  III 
253 

McBride,  William  C.,  benefactor  I 
335 

McCabe,  F.  X.,  priest  IV  357 

McCarthy,  Denis,  writer  IV  179 

McCarthy,  Harry,  song  writer  I 
179 

McCleod,  Donald,  convert  III  335 

McCloskey,  John  Cardinal  V  1, 
5-11,  49,  77;  at  Albany  V  50; 
and  Fordham  V  287;  and  Xavier 
Union  II  416 

McCloskey,  Manus,  soldier  III  255 

McCloskey,  William  George,  bishop 
V  45 


[462] 


INDEX 


McCormick,  P.  J.,  educator  V  221, 
228 

McDermott,  Frank,  merchant  I  373 
McDevitt,  Philip  R.,  bishop  IV 
354;  V  58 

McDonald,  Pat,  athlete  III  315 
McDonnell,  Charles  E.,  bishop  V 
50;  and  Catholic  Club  II  419 
McDowell,  Samuel,  Kentuckian  I 
313 

McElroy,  John,  Jesuit  I  249;  III 

9Q 1  .  v  78  9^1 

McEntee,  William,  inventor  III  231 
McFarland,  Francis  P.,  bishop  V  38 
McFaul,  James  A.,  bishop  V  52 
McGavick,  Alexander  J.,  bishop  V 
49 

McGee,  Thomas  D’Arcy,  writer  IV 
133,  172 

McGill,  James,  priest  V  188 
McGill,  John,  bishop  V  34 
McGinley,  William  J.,  and  Knights 
of  Columbus  II  344 
McGivney,  Michael  Joseph,  and 
Knights  of  Columbus  II  326 
McGloin,  Frank,  jurist  I  183 
McGolrick,  James,  bishop  V  61 
McGovern,  P.  A.,  bishop  V  47,  296 
McGovern,  Thomas  F.,  bishop  V  58 
McGowan,  R.  A.,  and  N.  C.  W.  C. 
II  278 

McGrath,  Justin,  and  N.  C.  W.  C. 
II  283 

McGrath,  Matt,  athlete  III  315 
McGraw,  John  J.,  banker  I  357 
McIntyre,  James  F.,  priest  V  184 
McKenna,  Charles  H.,  Dominican 

V  346;  and  Holy  Name  Society 
II  306 

McKenney,  William  IV  191 
McKinistry,  C.,  soldier  III  255 
McLoughlin,  John,  pioneer  I  359 
sq.;  IV  82-83 

McMahon,  Charles  A.,  journalist 
II  278 

McMahon,  James,  banker  III  173 
McMahon,  James  T.,  and  Knights 
of  Columbus  II  327,  328 
McMahon,  John  E.,  soldier  III  255; 

V  293 

McMahon,  Lawrence,  bishop  II 
328;  V  38 


MacManus,  Seumas,  writer  IV  179 
McManus,  Thomas,  boat  designer 
III  313 

McMaster,  James  A.,  journalist  III 
345;  IV  135,  223 
McMenamy,  F.  X.,  Jesuit  V  299 
McMullan,  John,  bishop  V  47 
McNeirney,  Francis,  bishop  V  50 
McNicholas,  John  T.,  bishop  V  61 
McQuaid,  Bernard  J.,  bishop  V  51- 
52;  library  IV  337;  seminary  V 
195 

McSherry,  James,  historian  IV  127 
McSweeney,  Edward  F.,  and 
Knights  of  Columbus  II  349 
McVay,  Leo  L.,  and  Education  Bu¬ 
reau  V  221 

MacErlean,  Andrew,  scholar  IV 
213 

Mackay,  Clarence  H.,  cable  system 
III  242 

Mackay,  George  Devereux,  finan¬ 
cier  III  346 

Mackay,  John  W.,  and  Postal  Tele¬ 
graph  III  236 

Machebeuf,  Joseph,  bishop  V  63 
Machierz  Polska  II  170 
Mackinac,  mission  II  52 
Macneven,  William  James,  physi¬ 
cian  III  170,  172,  360;  IV  52-53 
Macpherson,  Ewan,  scholar  IV  213 
Madigan,  John  B.,  jurist  III  76-77 
Madison,  James,  on  religious  lib¬ 
erty  I  13;  and  Virginia  Bill  of 
Rights  I  24-26 

Maes,  Camillus  P.,  bishop  II  32; 

V  43;  on  Nerinckx  II  20 
Magdelenes  II  252 
Magelhaens,  Peter  II  16 
Magelhaens  de  Gandavo,  navigator 
II  16 

Magellan.  See  Magelhaens 
Magevney,  Eugene  A.,  Jesuit  V 
299 

Maginnis,  Martin,  major  I  374 
Maginnis,  Thomas,  priest  I  249 
Magliano,  Pamfilo  de,  Franciscan 
II  114;  IV  336;  V  192,  370 
Magnificat,  periodical  IV  232;  V 
392 

Magruder,  Julia,  writer  IV  160-161 
Maguire,  Bernard,  Jesuit  V  276, 
283 


[463  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Magyar  Szdmuzottek  Lapja  II  8& 
Magyar  ok  Vasornapja  II  94 
Magyars.  See  Hungarians 
Maher,  Daniel,  priest  V  177 
Maher,  Richard  Aumerle,  writer 

IV  165 

Maher,  Timothy,  priest  V  331 
Mahoney,  B.  J.,  bishop  V  61 
Maillet,  Francis  de,  missionary  II 
23 

Maine,  French  in  II  47 ;  Sulpicians 
II  57;  toleration,  religious  I  223 
“Maine,”  ship,  memorial  monu¬ 
ment  II  116 

Major,  Henry,  convert  III  335 
Major,  James,  Jesuit  III  269 
Majority,  and  government  I  9 
Mallet,  John  William,  chemist  III 
219 

Mallinckrodt,  Pauline  von,  foun¬ 
dress  V  402 

Mallory,  Stephen  R.,  Confederate 
official  I  176 

Maloney,  Daniel,  aeronaut  III  224 
Malou,  Jean  Baptist  II  20n 
Malou,  Pierre,  Jesuit  II  19-20 
Mance,  Jeanne,  and  Hotel  Dieu  IV 
86-87 

Manchester,  diocese  V  38 
Mandart,  Joseph,  missionary  I  381 
Manhattan  Island,  colonists  II  16- 
17 

Manhattan  Monthly  IV  232 
Manhattanville  College  V  409 ; 

chair  of  liturgical  music  IV  318 
Manila,  hospital  IV  88;  university 

V  356 

Mannix,  Mary  E.,  writer  IV  193 
Manogue,  Patrick,  bishop  V  62 
Manometer,  invention  III  228 
Mantellate  Order  of  St.  Mary  V 
407 

Manucci,  Dominic,  bishop  V  54 
Maraschi,  Antonio,  educator  II  113 
Marche,  Marie  de  la,  Poor  Clare 
V  373 

Marconi,  Guglielmo,  inventor  II 
122 

Marechal,  Ambrose,  archbishop  II 
57;  V  29 

Marest,  Gabriel,  missionary  I  287, 
293,  295,  296 


Margil,  Antonio,  Franciscan  I  352; 
V  363 

“Mariae,”  pseudonym  V  408 
Marie  de  lTncarnation,  Ursuline  V 
372 

Marian  Fathers,  in  Chicago  II  157 
Marie  des  Anges,  Sister.  See  Say- 
ward,  Mary 

Marie  Joseph  of  the  Infant  Jesus. 

See  Wheelwright,  Esther 
Marietta,  town,  Ohio  I  327 
Marin,  Augustus,  bishop  V  53 
Marist  Brothers  of  the  Schools  V 
427 

Markoe,  William,  convert  III  334 
Marmion,  Robert  Augustine,  naval 
officer  III  273 

Maroncelli,  Pietro,  scholar  II  121 
Maronites  II  198  sqq. 

Marquette,  diocese  V  48-49 
Marquette,  Jacques,  missionary  I 
280-284,  291,  324;  II  52 
Marquette  League  V  151 
Marquette  University,  and  hospital 
development  IV  101;  library  IV 
335 

Marriage,  in  Mexico  I  58;  and  na¬ 
tional  life  I  4,  6 
Martha,  Order  of  V  138-139 
Martin,  Thomas,  priest  V  344 
Martinelli,  Sebastian  Cardinal  V 
27,  64 

Marty,  Martin,  bishop  II  78;  V  61 
Mary,  Society  of,  of  Paris  V  427 ; 

Dayton  University  V  332-341 
Mary  of  the  Angels,  Mother  I  397 
Mary  Benedict,  Mother.  See  Davis, 
Mary  Anne 

Mary  Borgia,  Sister  B.  V  419 
Mary  Donatus,  Sister  V  408 
Mary  Eugenie,  Sister  V  391 
Mary  Fides,  Sister  V  408 
Mary  Help  of  Christians,  Sisters 
of  II  132 

Mary  Immaculate,  Sisters  of  St. 

Francis  of  V  398 
Mary  Stephen,  Sister  I  386 
Maryknoll,  Teresian  Sisters  of  V 
394 

Maryland,  Catholic  statistics  V  87 ; 
education  in  V  196;  Jesuits  II 
23;  settlement  I  338;  toleration, 
religious  I  15-16,  83,  108,  144-145 


[464] 


INDEX 


Marywood  College  V  394 
Marzo,  Antonio,  composer  II  116 
Mason,  George,  and  Virginia  Bill 
of  Rights  I  24,  27 
Mason,  John  Henry,  and  Hughes 
V  71 

Massachusetts,  blasphemy,  law 
against  I  64;  Catholic  population 
I  96;  hospitals  IV  93;  judges, 
Catholic  III  58;  Knights  of  Co¬ 
lumbus  II  331;  Lithuanians  II 
151;  toleration,  religious  I  81, 
83,  217,  225 

Massanet,  Damian,  missionary  I 
351;  V  363 

Materialism,  philosophy  of  IV  2, 
19 

Maternity,  moral  aspect  IV  34-36 
Mathevon,  Mother  Lucille  V  411 
Mathew,  Father  II  263;  Knights 
of.  See  Knights  of  Father 
Mathew 

Mathews,  Anne  (Bernardine  of  St. 
Joseph)  V  372 

Mathews,  Ann  (Mary  Aloysia), 
Sister  V  372 

Mathews,  Ignatius,  priest  V  372 
Mathews,  Susanna  (Mary  Eleanor) 
V  372 

Mathias,  Franciscan  I  378 
Matoga,  Gaspar,  priest  II  164 
Mattingly,  Ann  I  201 
Mattingly,  Mother  Regina  V  378 
Mattullath,  Hugo,  inventor  III  227 
Matz,  Nicholas,  bishop  V  63 
Maxis,  Teresa,  Sister  V  393 
Maynard,  Theodore,  writer  III 
342;  IV  181 

Mazanet,  Damian.  See  Massanet 
Mazzella,  Camillo  Cardinal  V  27, 
235-236,  237-238 

Mazzei,  Filippo,  soldier  II  119,  120, 

123-124  .  .  tt 

Mazzuchelli,  Samuel,  Dominican  II 

114;  V  345,  383 

Meade,  George,  merchant  III  165 
Meade,  Richard  Worsam,  naval 
officer  III  266 

Meade,  Richard  Worsam  3d,  naval 
officer  III  272 

Meagher,  Thomas  F.,  soldier  I  169 
Medaille,  John  Paul,  priest  V  385 
Medicine,  Catholic  achievements  in 


IV  51-84;  ethical  aspect  IV  22 

sqq. 

Meehan,  Thomas  F.,  writer  IV  133, 
213;  on  Catholics  in  Mexican 
War  III  250 

Meerschaert,  Theophile,  bishop  II 
33;  V  55 

Mehegan,  Mother  Mary  Xavier  V 
377 

Melcher,  Joseph,  bishop  V  48 
Meline,  James  F.,  writer  IV  127 
Melrnoth,  Charlotte,  convert  III 
332 

Membre,  Zenobius,  Franciscan  I 
286,  351;  II  53,  54;  V  363 
Men,  Catholic,  National  Council  of 

II  324;  retreats  for  V  242;  Soci¬ 
eties  for  II  312  sqq. 

Menard,  Michel  B.  I  356 
Menard,  Rene,  missionary  II  50 
Mendicant  Orders,  and  art  IV  107, 
108;  in  United  States  V  107-116 
Mengarini,  Gregory,  Jesuit  I  367 
“Mercedes,”  pseudonym  V  408 
Mercier,  Desire  Cardinal,  on  aes¬ 
thetics  IV  103;  and  Knights  of 
Columbus  II  351 
Mercier,  Francis  I  382 
Mercy,  Fathers  of  II  59 
Mercy,  Sisters  of  V  391-392;  and 
Civil  War  I  178;  III  283-285; 
Indian  missions  V  150 
Mercy  Hospital,  Chicago  IV  75 
Mergenthaler,  Ottmar,  inventor 

III  211 

Mermet,  Jean,  Jesuit  I  298 
Merrill,  William  Stetson,  librarian 

III  344 

Mesplie,  missionary  I  376 
Messenger,  periodical  V  241 
Messenger,  Catholic  IV  226 
Messenger  of  the  Sacred  Heart 

IV  232;  V  241 
Messenger,  Southern  IV  227 
Messerschmiedt,  Geyza,  priest  II 

99 

Messmer,  S.  G.,  archbishop  V  48 
Metcalf,  Theodore  A.,  priest  III 
350 

Methodist  Episcopal  Church,  edu¬ 
cational  plan  V  223 
Metropolitan,  periodical  IV  186 


f  465  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Metropolitan  (or  Catholic  Month¬ 
ly)  IV  232 

Metropolitan  Record  IV  223 
Mettez,  Theophilus,  sacristan  IV 
220-221 

Meucci,  Antonio,  inventor  II  122- 
123 

Meurin,  Sebastian  Louis,  Jesuit  I 
299-300;  II  55 

Mexican  War,  Catholics  in  III  250; 

chaplains  III  290-291 
Mexico,  Church  in  I  32  sq.,  51,  56 
sq. ;  discovery  I  133;  evangeliza¬ 
tion  I  31;  Franciscan  missions 
I  158-160;  and  Texas  I  353,  355 
Mexico  City,  hospital  IV  85 
Mexico,  University  of  I  34;  medi¬ 
cal  school  IV  52 
Meyer,  Leo,  priest  V  336 
Meyer,  Rudolph  J.,  Jesuit  II  78 
Meyering,  William,  soldier  II  352 
Michaux,  Andreas,  botanist  III  356 
Michel,  Charles  Eugene,  physician 
IV  70-71 

Michigan,  hospitals  IV  91;  jour¬ 
nalism  IV  221;  missions  II  18, 
52;  religion,  legal  status  I  83 
Michigan  Catholic  IV  226 
Michigan  Essay  or  Impartial  Ob¬ 
server  IV  133,  221 
Midland  Naturalist  IV  367 
Miege,  J.  B.,  bishop  V  60 
Mihaloczy,  Geyza,  soldier  II  90 
Miles,  George  Henry,  writer  III 
344;  IV  171-172 

Miles,  Richard  Pius,  bishop  V  46, 
344 

Miles,  Thomas  H.,  Jesuit  V  295 
Miller,  J.  Z.,  banker  I  335 
Mills,  Ann  (Mary  Florentine), 
Sister  V  372 

Milwaukee,  archdiocese  V  47-48; 

seminary  V  180-182 
Ming,  John  J.,  Jesuit  II  78 
Minimum  wage  II  217;  III  125, 
130,  149-150,  153 
Minnesota,  hospitals  IV  96-97 
Miralles,  Don  Juan  de  I  22 
Mirror  (Baltimore)  IV  225 
Misericorde,  Sisters  of  V  406 
Misericordia  Hospital,  Philadel¬ 
phia  I  274 


Mission  Helpers  of  the  Sacred 
Heart  V  407 

Missionaries,  and  architecture  IV 
294  sqq.;  and  botanical  science 
IV  362 

Missionary ,  periodical  IV  396 
Missions,  in  America  I  135  sq. ; 
Belgian  II  17-18;  Franciscan  V 
359-367;  French  II  47  sq. ;  Ital¬ 
ian  II  112 

Mississippi,  Church  in  I  343 
Mississippi  River,  discovery  II  18, 
52 

Mississippi  Valley,  French  in  I 
142;  II  51  sqq.;  commerce  and 
industry,  leaders  of  I  320-335 
Missouri,  centenary  V  414;  Church 
in  I  342;  hospitals  IV  90;  Jesuits 
II  22-24;  missions  II  22-24;  test- 
oath  I  182;  toleration,  religious 

I  83 

Mitchigami  Indians  I  290 
Mitchell,  James,  athlete  III  312, 
314-315 

Mitchell,  John,  labor  leader  III 
352 

Mitchell,  John  K.,  neurologist  IV 
48 

Mitchell,  John  M.,  jurist  III  77-78 
Mobile  II  54;  diocese  I  343;  V  54 
Moczygemba,  Leopold,  Franciscan 

II  165 

Moderation  Societies  II  262 
Modjeska,  Helena,  actress  II  169; 
IV  257 

Modjeski,  Ralph,  engineer  II  169 
Moeller,  Henry,  archbishop  V  42, 
43 

Mohawks,  missions  to  II  49 
Mohler,  Bruce  M.,  immigration 
work  II  277 

Molloy,  Thomas  E.,  bishop  V  50; 

and  Welfare  Council  II  276 
Molly  Maguires  III  102 
Moloney,  Thomas  W.,  jurist  III 
79-80 

Molyneux,  Father  V  89 
Monaghan,  James,  banker  I  372 
Monaghan,  John  J.,  bishop  V  36 
Monahan,  Patrick  J.,  illustrator 
IV  283 

Monaldi,  Sister  I  395 


[  466  ] 


INDEX 


Monasticism,  and  architecture  IV 
109 

Monitor,  San  Francisco  IV  227 
Monks,  in  United  States  V  103-107 
Monopoly,  and  labor  movement  III 
103 

Monroe,  Andrew  Francis,  convert 
III  329 

Monroe,  Francis,  Jesuit  I  388 
Monroe,  James,  convert  III  329 . 
Montana,  hospitals  IV  96;  mis¬ 
sions  II  32 

Montani,  Nicola  A.,  editor  IV  327 
Monterey,  Franciscan  school  V  367 
Monterey  and  Los  Angeles,  dio¬ 
cese  V  62 

Montesinos,  Antonio  de,  Dominican 
I  135 

Montgomery,  C.  P.,  Dominican  V 
344 

Montgomery,  George,  bishop  V  62 
Montgomery,  John  J.,  scientist  III 
222,  223,  224-225 
Montgomery,  Samuel  L.,  priest  V 
344 

Montgomery,  Stephen,  editor  V  344 
Monticastri,  John  Bernardino, 
Franciscan  V  358-359 
Montigny,  Frangois  Jolliet,  mis¬ 
sionary  I  294 

Montreal,  Hotel  Dieu  IV  86 
Moon,  Parker  T.,  sociologist  I  99; 
III  346 

Mooney,  James,  ethnologist  III  379 
Mooney,  Thomas,  chaplain  III  291 
Moore,  John,  bishop  V  35 
Mora,  F.  Luis,  artist  IV  282 
Mora,  Francis,  bishop  V  62 
Morality,  and  art  IV  114-115; 
Catholic  training  V  205-209 ;  and 
politics  I  122-123 
Moravian  Brothers  II  37 
Morgan,  Michael  R.,  soldier  I  175 
Morning  Star,  New  Orleans  IV  225 
Morris,  Andrew,  merchant  III  166 
Morris,  John  B.,  bishop  V  54 
Morrison,  William,  railroad  build¬ 
er  I  330 

Morse,  Samuel  F.  B.,  inventor  III 
234-235 

Mosher's  Magazine  IV  232 
Most  Holy  Rosary,  Dominican  Con¬ 
gregation  of  V  383 


Motion  pictures,  N.  C.  W.  C.  bu¬ 
reau  II  277 

Mott,  Lucretia,  feminist  IV  65 
Motte,  George  de  la,  Jesuit  I  393 
Moulinier,  Charles  B.,  Jesuit  IV 
100-101 

Mount  Alvernia,  Millvale,  Pa.  V 
397 

Mount  Angel,  Oregon,  colony  I 
377 

Mount  Desert  Island  II  47 
Mount  Hope  Retreat,  Baltimore  IV 
90 

Mount  St.  Dominic,  Caldwell,  N.  J. 
V  383 

Mount  St.  Joseph,  Ohio  V  377 
Mount  St.  Mary’s  seminary  V  65, 
66,  173,  174-175 

Mount  St.  Mary’s  of  the  West  V 
179-180 

Mount  St.  Ursula,  Bedford  Park, 
N.  Y.  V  380 

Mount  St.  Vincent  V  376 
Mourelle,  Don  Francisco  Antonio, 
explorer  I  378 

Moylan,  Stephen,  soldier  I  277;  III 
244-246 

Moynihan,  Humphrey,  priest  V  190 
Mrak,  Ignatius,  bishop  V  48 
Muehlsiepen,  H.,  priest  II  78 
Muldoon,  Miguel,  in  Texas  I  354 
Muldoon,  Peter  J.,  bishop  II  273, 
276,  278;  IV  354 

Mullan,  W.  G.  Read,  Jesuit  V  255- 
256 

Mulholland,  St.  Clair,  soldier  I  169 
Mullaly,  John,  journalist  IV  232 
Mullanphy,  John,  merchant  I  330, 
III  168-170 

Mullanphy  Hospital,  St.  Louis  IV 
90 

Mullany,  Francis  Patrick.  See 
Azarias,  Brother 
Mullen,  James  J.,  priest  V  178 
Mullen,  James  T.,  and  Knights  of 
Columbus  II  327,  328 
Mullen,  J.  K.,  benefaction  I  335 
Mullen,  Tobias,  bishop  V  58 
Mulligan,  James  A.,  soldier  I  169, 
170,  171 

Mulligan,  William  J.,  and  War 
Council  II  274 

Mulry,  Joseph  A.,  Jesuit  V  292 


[467] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Mulry,  Thomas  M.,  banker  III  173 
Mundelein,  George  W.,  archbishop 
V  41;  as  orator  IV  352;  and 
Lithuanian  Catholics  II  154; 
seminary  V  191 
Mura,  Pedro  de.  See  Gante 
Murgas,  Joseph,  scientist  III  384 
Murphy,  John  B.,  surgeon  IV  73- 
76,  94 

Murphy,  Thomas  F.,  Jesuit  V  269 
Murray,  John  O’Kane,  writer  IV 
83,  122 

Murray,  Nicholas,  and  Hughes  V 
79 

Muset,  P.,  missionary  I  386 
Music,  American  development  of, 
Catholic  contribution  IV  305- 
321;  see  also  Vocal  music 
Muzzi,  Juan,  vicar  I  39,  40,  41 


Nagot,  Francis  Charles,  priest  V 
172 

Nagy,  Charles,  astronomer  II  85 
Nally,  Edward  J.,  and  wireless  III 
240 

Nammack,  Charles  E.,  physician 
III  348 

Nancrede,  Joseph,  surgeon  I  277 
Narcotics,  medical  use  of  IV  27-28 
Narod,  newspaper  II  43 
Narod  Polski  II  171 
Narvaez,  explorer  I  133 
Nashotah,  Wis.,  community  III  334 
Nashville,  diocese  I  342;  V  46 
Nasinec,  periodical  II  43 
Nasser,  Nagib  Michoul,  aeronaut 
II  205 

Natchez,  diocese  I  343;  V  54-55 
Natchitoches,  diocese  V  53 
National  Catholic  War  Council. 
See  War  Council 

National  Catholic  Welfare  Council. 

See  Welfare  Council 
National  Conference  of  Catholic 
Charities  II  225,  229 
National  Gazette  IV  231,  235-236 
Nations,  moral  obligations  I  123- 
124 

Native  American  Party  III  96;  in 
New  York  V  77 
Naturalism,  in  literature  IV  114 


Navarro,  Jose  Antonio,  soldier  I 
355 

Navy,  aerodynamical  laboratory 
III  231;  Catholics  in  III  258- 
275,  340;  chaplains,  Catholic  III 
293;  organization  III  162 
Nazareth  Academy,  Rochester,  N. 
Y.  V  388 

Nazareth  College,  Louisville,  Ky. 

V  379 

Nazareth,  Sisters  of  Charity  of. 
See  Charity 

Neale,  Charles,  priest  V  373 
Neale,  Leonard,  archbishop  V  29; 

and  Visitation  V  373 
Nebraska,  hospitals  IV  96;  schools, 
religion  in  I  81 

Negroes,  Catholic  missions  to  V 
153-171;  education,  N.  C.  W.  C. 
bureau  V  230-231;  Catholic  in 
Philadelphia  I  271;  schools  V 
204;  Southern  I  346 
Neraz,  John  C.,  bishop  V  55 
Nerinckx,  Charles,  priest  II  20-21; 

V  379 

Nesqually,  diocese  II  32;  V  56 
Neumann,  John  Nepomucene,  bish¬ 
op  I  273;  II  38-39,  79;  V  57;  and 
Franciscan  Sisters  V  395-396; 
seminary  V  185 

Neumann,  Wenceslaus,  missionary 

II  39 

Neurosis,  and  religion  IV  48 
New  Bedford,  Mass.,  Portuguese 
colony  I  226 

New  Buda,  Iowa,  foundation  II  88 
New  England,  Acadians  II  56; 
Catholic  I  210-228;  lawyers, 
Catholic  III  73-91;  liberty  of 
conscience  I  17-18;  population, 
Catholic  I  95-96 

New  France,  commerce,  early  II 
16 

New  Hampshire,  toleration,  re¬ 
ligious  I  83,  218,  223 
New  Jersey,  Belgian  colonists  II 
19;  hospitals  IV  96;  liberty,  re¬ 
ligious  I  20 

New  Mexico,  Franciscans  V  361; 
hospitals  IV  96;  Spanish  ele¬ 
ment  II  189-190 
New  Netherland,  ship  II  16 


[  468] 


INDEX 


New  Orleans,  battle,  and  Ursulines 
III  249,  280;  diocese  I  340-341; 

V  52;  foundation  I  336;  II  54; 
hospitals,  Catholic  IV  89-90;  Ur- 
suline  foundation  V  372,  379-380 

New  Spain.  See  Mexico 
New  World,  Chicago  IV  226 
New  York,  Catholic  I  251-267 ; 
colonists,  first  II  16;  diocese  II 
423-424;  V  49-50,  71-84;  Catholic 
Club  II  412  sqq.;  charities  or¬ 
ganization  II  224;  Fordham  Uni¬ 
versity  V  285-293;  founders  II 
17;  French  Catholics  II  59; 
liturgical  music  IV  323,  326; 
seminaries  V  182-184;  Sisters  of 
Charity  V  375-376;  statistics  I 
252;  Syrian  missionaries  II  201 
New  York  State,  hospitals  IV  91; 
judges,  Catholic  III  59;  liberty, 
religious  I  20;  Lithuanians  II 
151;  medical  schools,  first  IV  51 
New  York  Medical  and  Philosophi¬ 
cal  Journal  IV  53 
Newark,  diocese  V  51 
Newman  clubs  V  224 
Newmann,  John  E.,  jurist  I  317 
Newport,  Norsemen’s  tower  II  101 
Newspapers,  American  IV  239. 

See  also  Journalism;  Press 
News  service,  N.  C.  W.  C.  II  280 
Newton,  John,  engineer  III  214- 
215,  362 

Niagara  River,  Hennepin  at  II  18 
Niagara  University  V  192;  medi¬ 
cal  school  IV  76-77 
Nicaragua,  Church  in  I  45,  49,  50, 
52 

Nicholas  V.  Pope,  and  Holy  Name 
Society  II  302 

Nicholson,  William  J.,  soldier  III 
255 

Nicolet,  Jean,  explorer  II  51 
Niel,  Frangois,  priest  V  303 
Nieuwland,  Julius  A.,  botanist  IV 
367,  368 

Nightingale,  Florence,  and  nursing 
profession  III  279 
Nilan,  John  J.,  bishop  V  38 
Niza,  Marcos  de,  Franciscan  I  350; 

V  361 

Nobili,  Giovanni,  educator  II  113 
Nolan,  Denis  E.,  soldier  III  £54 


Nolan,  Edward,  physician  IV  82 
Nolan,  Edwin  James,  physician  III 
372 

Noli,  Antonio  de,  explorer  II  112 
Nome,  town,  Alaska  I  393,  394 
Norbertine  Fathers.  See  Premon- 
stratensian  Canons 
Nordhoff,  R.  S.,  merchant  I  373 
Norridgewock,  Maine  II  48 
Normal  schools,  Catholic  V  203- 
204 

Norris,  Kathleen,  writer  IV  194; 
V  382 

North  Carolina,  vicariate  of  V  36; 
Church  in  I  341;  toleration  I  77, 
78,  339 

Northrop,  Henry  P.,  bishop  V  34, 
36 

Northwest,  development  of,  Catho¬ 
lics  in  I  359-377 
N  or  thv:  ester  n  Chronicle  IV  226 
Northwestern  Progress  IV  226 
Notley,  Thomas,  governor  I  185- 
186 

Notre  Dame,  Ind.  V  390 
Notre  Dame  college,  San  Jose  V 
417 

Notre  Dame,  Congregation  de  V 
406 

Notre  Dame,  Schools  Sisters  of  V 
394-395,  406;  Indian  missions  V 
150 

Notre  Dame  de  Namur,  Sisters  of 
I  369;  II  27-28;  V  416-420 
Notre  Dame  University  V  323-331; 
aeronautic  experiments  III  223; 
law  school  III  66,  66n;  library 
IV  330-333 

Nourse,  Elizabeth,  artist  IV  272- 
273 

Novy  Domov  II  43 
Nueva  Granada,  republic  I  42 
Nugent,  Joseph,  priest  IV  357 
Nuns  of  the  Battlefield,  memorial 
III  287 

Nursing,  maternal  IV  33-35;  pro¬ 
fessional  training  IV  99-100 
Nursing  Sisterhoods  III  276-296 
Nussbaum,  Paul  J.,  bishop  V  49 


Oblates  of  Mary  Immaculate,  in 
Alaska  I  379 


[469  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Oberlinkels,  J.  P.,  priest  I  284 
O’Brien,  James  P.,  railroad  official 
I  373 

O’Brien,  John  A.,  chaplain  V  224 
O’Brien,  Mother  Mary  Agatha  V 
392 

Observer ,  Pittsburg  IV  225 
O’Callaghan,  Edmund  Bailey,  phy¬ 
sician  IV  81-82,  127 
O’Carroll,  William  D.,  Dominican 
V  346 

O’Connell,  D.  J.,  bishop  V  35 
O’Connell,  Ellen,  Sister  V  378 
O’Connell,  Eugene,  bishop  V  62 
O’Connell,  John,  priest  IV  357 
O’Connell,  William  H.  Cardinal  I 
237 ;  V  26-27,  37 ;  and  Boston 
College  V  258;  as  orator  IV  350 
O’Connor,  James,  bishop  V  47 ;  and 
Creighton  University  V  294 
O’Connor,  Jeremiah,  Jesuit  V  254 
O’Connor,  John  J.,  bishop  V  51 
O’Connor,  Matthew  C.,  and  Knights 
of  Columbus  II  328 
O’Connor,  Michael,  Jesuit  V  57 
O’Connor,  Michael  J.,  Jesuit  V  311 
O’Connor,  Mrs.  M.  P.,  library  IV 
340 

O’Connor,  Mother  Mary  Agnes  V 
392 

O’Conor,  Charles,  jurist  I  182,  183; 
IV  221,  359 

O’Conor,  Thomas,  journalist  IV 
126  221-222 

O’Conway,  Cecilia,  Sister  V  375 
O’Dea,  John,  bishop  V  56 
Odermatt,  Adelhelm,  Benedictine  I 
377 

Odin,  John  Mary,  bishop  V  53,  54 
O’Doherty,  Matt,  jurist  I  316 
O’Donaghue,  Denis,  bishop  V  46 
O’Donnell,  Charles  L.,  writer  IV 
180,  358 

O’Donnell,  Cleo,  athlete  III  318 
O’Dwyer,  Joseph,  physician  IV  73 
Oertel,  John  James  Maximilian, 
convert  III  332 
O’Fallon,  John,  soldier  V  306 
O’Fallon,  John,  Jesuit  V  307 
O’Farrell,  Michael  J.,  bishop  V  52 
Office,  public,  and  Catholics  I  8, 
104  sqq.;  responsibility  I  122 


O’Flaherty,  Coleman  F.,  chaplain 
III  295 

Ogdensburg,  N.  Y.  II  51;  diocese  I 
252,  264;  V  51;  Sisters  of  St. 
Joseph  V  389 

O’Gorman,  James  A.,  senator  I  117 
O’Gorman,  James  M.,  priest  V  47 
O’Hagan,  Thomas,  writer  IV  152 
O’Hara,  Charles,  priest  V  185 
O’Hara,  Edwin  V.,  and  N.  C.  W. 
C.  II  279 

O’Hara,  Kane,  educator  I  316 
O’Hara,  James,  Sr.,  jurist  I  316 
O’Hara,  James,  Jr.,  jurist  I  316 
O’Hara,  Theodore,  writer  I  P79, 
316;  IV  173 

O’Hara,  William,  bishop  V  58-59 
O’Hern,  Lewis  J.,  chaplain  III  296 
Ohio  Boys’  Industrial  School  II 
247 

Ohio,  French  colonization  II  58; 
German  II  68n;  hospitals  IV  92; 
schools,  religion  in  I  82 
Ohio  Company  I  327 
Oklahoma,  Church  in  I  343;  II  33; 
diocese  V  55;  German  settlers 
II  67 

O’Leary,  Thomas  M.,  bishop  V  40 
Oliveira  Lima,  Manoel  de,  diplo¬ 
mat  IV  330,  389 

Olmos,  Andreas  de,  Franciscan  V 
363 

Olwell,  James,  banker  III  173 
Omaha,  Creighton  activities  III 
203;  Creighton  University  V 
294-300;  diocese  V  47 
Onate,  Juan  de,  Franciscan  V  362 
O’Neil,  Thomas,  Jesuit  V  295 
O’Neill,  Arthur  Barry,  priest  IV 
358 

O’Neill,  James,  actor  IV  266 
Onondaga  Indians,  missions  to  II 
50 

Oophorectomy,  ethical  aspect  of  IV 
28 

Optimism,  and  Scholasticism  IV  17 
Orators  and  Rhetoricians,  Catho¬ 
lic  IV  345-361 

Ord,  Edward  O.  C.,  general  I  174 
Ord,  James,  midshipman  III  262 
O’Regan,  Anthony,  bishop  V  40 
Oregon,  archdiocese  V  55-56 


[470  ] 


INDEX 


Oregon,  state,  Catholics  in  develop¬ 
ment  of  I  359;  German  settlers 
II  67;  hospitals  IV  96;  missions 
II  32 

O’Reilly,  Bernard,  bishop  V  38 
O’Reilly,  Charles  J.,  bishop  V  47 
O’Reilly,  Elizabeth  Boyle,  writer 

II  397  •  IV  195 

O’Reilly,  Henry,  journalist  IV  229 
O’Reilly,  James,  bishop  V  60,  61 
O’Reilly,  John  Boyle,  writer  IV 
133,  146,  174-175,  359-360 
O’Reilly,  Michael  F.  See  Pota- 
mian,  Brother 

O’Reilly,  Patrick  T.,  bishop  V  39- 
40 

O’Reilly,  Robert  Maitland,  sur¬ 
geon-general  IV  72 
Organization,  right  of  II  219 
O’Rorke,  Patrick,  soldier  I  169 
O’Rourke,  Simon  A.,  chaplain  V 
265 

Orphans,  Catholic  II  230;  educa¬ 
tion  of  V  204 

Orthodox  Church,  in  Alaska  I  379 
Ortynsky,  Stephen  S.,  bishop  V  64 
O’Ryan,  John  F.,  soldier  III  254 
O’Shaughnessy,  Nelson,  diplomat 

III  309-310 

O’Shaughnessy,  Mrs.  Nelson,  writ¬ 
er  IV  195 

O’Shea,  John  J.,  editor  IV  135 
0‘Shea,  Patrick,  publisher  IV  233 
O’Sullivan,  Jeremiah,  bishop  V  54 
O’Sullivan,  Mary  Blanche,  writer 

IV  148 

Otis,  Elmer,  soldier  I  372 
Otis,  George  A.,  physician  IV  71, 
72 


Oxford  movement,  and  American 
converts  III  332-333 
Ozanam,  Frederick,  social  action 
I  97;  and  Vincentian  Society  II 
317 


Pace,  Edward  A.,  priest  IV  206, 
207,  209,  210;  and  Education 
Bureau  V  219,  220 
Pacheco,  Pedro  Luis,  missionary 
I  39 

Pacific  Telegraph  Company  III  202 
Paderewski,  Ignatius,  musician  II 
168 

Padilla,  Juan  de,  Franciscan  I  322, 
351;  V  361 
Pain,  relief  of  IV  27 
Painting,  art  of,  in  United  States 
IV  268-284 

Pahls,  John  F.,  Jesuit  V  297 
Pallen,  Conde  Benoist,  writer  IV 
177,  206,  208,  210 
Pallottini  Sisters  II  132 
Palma,  Ferdinando  II  117 
Palma  di  Cesnola,  Luigi,  connois¬ 
seur  II  118 

Palou,  missionary  I  152 
Pambrun,  Pierre,  commandant  I 
365 

Panama,  Church  in  I  44,  49,  50,  51 
Pan-American  Catholics  III  19-30 
Panna  Maria,  Texas  II  165 
Papacy.  See  Holy  See 
Pardi,  A.,  Jesuit  I  388 
Paraguay,  Church  in  I  47,  50,  52, 
53,  54 

Pardow,  William  O’Brien,  Jesuit 
IV  358 


Ottawa  Indians  II  51,  52 
Otting,  B.  J.,  Jesuit  V  310 
Our  Colored  Missions ,  periodical 

V  165 

Our  Lady  of  the  Angels,  seminary 

V  191-192 

Our  Lady  of  Lourdes,  Brothers  of 

V  427 

Our  Lady  of  Mount  Carmel,  Sis¬ 
ters  of  V  406 

Our  Lady  of  Sion,  Sisters  of  V  406 
Overbrook,  seminary  I  274 
Ownership.  See  Property 


Pareja,  Francisco,  Franciscan  V 
360 

Paresce,  Angelo,  Jesuit  V  236,  238, 
239 

Parish  Theatre,  and  Actors’  Guild 
IV  265 

Parkman,  Francis,  historian,  on 
Jesuit  missionaries  I  213 

Parks,  Charles  H.,  chaplain  III 
273,  293 

Parmenius,  Stephen,  colonist  II  84 

Parmentier,  Andrew  II  34 

Parochial  schools,  and  citizenship 
I  126;  development  V  197-199; 


[471] 


CATHOLIC  BUILDERS  OF  THE  NATION 


German  share  II  64-65;  and 
Hughes  V  74-76;  and  intolerance 

III  38;  Italian  II  131,  135-136; 
Polish  II  165-166;  and  Women’s 
Welfare  Council  II  382 

Parties,  political  I  11 
Passion  of  Christ,  and  art  IV  108- 
109 

Passion  Flower,  cultivation  IV  362 
Passion  Play,  and  theatre  IV  266 
Passionists,  Italian,  in  United 
States  II  114 

Patent  Office,  Washington  I  199 
Pater  Frugifer  II  50 
Patriotism,  and  Catholics  I  118 
sqq. 

Patronage,  right  of,  in  America 
I  36,  37  sq.,  53 

Patti,  Salvatore,  impresario  II  118 
Paulists,  Apostolic  Mission  House 

IV  396;  foundation  III  336;  lit¬ 
erary  work  IV  121-122;  liturgi¬ 
cal  music  IV  324,  326 

Peinade,  Francis,  bishop  V  52 
Pelham,  Harry,  engraver  I  231 
Pelham,  Peter,  engraver  I  231 
Pellicer,  Anthony  Dominic  V  55 
Pehalver  y  Cardenas,  Luis,  bishop 

V  52 

Penance  and  Charity,  Sisters  of  V 
395 

Penance  and  Christian  Charity, 
Franciscan  Sisters  of  V  397 
Penfield,  Frederic  Courtland,  dip¬ 
lomat  III  308-309 
Pennell,  Mrs.  Joseph,  artist  IV  275 
Pennsylvania,  Christianity,  legal 
recognition  of  I  65;  French  colo¬ 
nization  II  59;  hospitals  IV  92- 
93;  Irish  element  II  105;  judges, 
Catholic  III  59;  Lithuanians  II 
150,  151;  religious  liberty  I  21, 
75,  217,  269;  test  oath  I  77 
Pennsylvania  Herald  IV  140 
Pennsylvania  Regiment,  Irish 
membership  II  104 
Pension,  and  profit-sharing  III  135 
Peoria,  Ill.  I  293;  II  18;  diocese 
V  41 

Peoria  Indians  I  290 
Perche,  Napoleon,  archbishop  V  53 
Peregrinus,  Petrus,  scientist  III 
370 


Perestrello,  Marcellano,  explorer 

II  112 

Perpetual  Adoration,  Franciscan 
Sisters  of  V  395 

Perpetual  Adoration,  Sisters  of  V 
406 

Perron,  J.,  Jesuit  I  391 
Pershing,  General,  Catholic  aides 

III  253;  and  Knights  of  Colum¬ 
bus  II  343 

Persico,  Ignazio  Cardinal  II  114; 
V  28,  36 

Peru,  Church  in  I  45,  46,  50,  53,  54 
Peruvian  Bark.  See  Quinine 
Peter,  Mrs.  Sarah,  convert  I  335; 

II  407-411 

Peterson,  John  B.,  priest  V  177 
Petitot,  Emile,  missionary  I  379 
Petre,  Reginald  William,  engineer 

III  219 

Petrovich,  Joseph,  theologian  II  99 
Pettit,  George  A.  J.,  Jesuit  III  350 
Phares,  Caesar,  chaplain  II  207 
Phelan,  John  J.,  and  Knights  of 
Columbus  II  331 
Phelan,  Richard,  bishop  V  58 
Philadelphia,  Acadians  II  55,  56; 
archdiocese  V  56-57,  67;  Catho¬ 
lics  I  268-279;  Irish  element  I 
112;  II  104-105;  seminary  V  185- 
186;  Sisters  of  St.  Joseph  V  386; 
Syrians  II  199-200 
Philip  II,  King,  and  America  I  37 
Philippine  Islands,  Dominican  in¬ 
stitutions  V  356;  hospitals  IV 
88-89 

Philippine  Sisters  II  133 
Philipse,  Adolphe,  election  contest 
I  106 

Phillips,  Charles,  writer  I  148;  IV 
179 

Philosophy,  Catholic,  and  indus¬ 
trial  rights  III  108-128;  in  North 
American  culture  IV  1-21 
Physicians,  professional  training 

IV  23-24 

Piatt,  Donn,  writer  IV  135 
Piatt,  Louise  Kirby,  writer  IV  135 
Piccirilli,  Attilio,  sculptor  II  116 
Piccirillo,  Charles,  Jesuit  V  238- 
239 

Piccoli,  missionary  II  113 
Picquet,  Sulpician  II  51 


[  472  ] 


INDEX 


Pierce,  Franklin,  and  Knownoth- 
ings  I  165 
Pierre,  S.  D.  I  334 
Pierson,  Philip,  missionary  II  18 
Pigeon  Hill,  Maryland,  seminary 

V  173 

Pilgrim ,  periodical  II  171 
Pilgrims,  and  toleration  I  229 
Pilot,  periodical  IV  146,  223 
Pine,  M.  S.,  pseudonym  V  408 
Pinet,  Frangois,  missionary  I  292 
Pinten,  J.  G.,  bishop  V  49 
Pise,  Charles  Constantine,  priest 
IV  122,  169-170 
Pitaval,  J.  B.,  archbishop  V  63 
Pittsburgh,  diocese  V  57-58;  semi¬ 
nary  V  194 

Pittsburgh  Catholic  IV  223 
Pious  Fund  of  the  Californias  I 
159,  159n 

Pious  Ladies  V  374 
Pius  X,  Pope,  and  American  car¬ 
dinals  V  20;  and  negro  missions 

V  154;  and  liturgical  music  IV 
325  327 

Pius  XI,  Pope,  III  1;  and  Catho¬ 
lic  University  IV  376-377;  and 
Knights  of  Columbus  II  350;  on 
prestige  of  Holy  See  III  3 
Pizzarelli,  sculptor  II  116 
Plamondon,  Simon,  pioneer  I  366 
Plato,  on  beauty  IV  104 
Plunkett,  Robert,  priest  V  278 
Pneumothorax,  artificial  IV  74 
Poetry,  Catholic  IV  110-111;  in 
United  States  IV  168-183 
Point,  Nicholas,  Jesuit  I  367 
Poland,  Patrick,  memorial  I  335 
Polareczkey,  Andrew,  Count  II  84 
Polasek,  Emmanuel,  sculptor  II  44 
Polish  Catholics  II  163-172;  in 
Philadelphia  I  271 
Polish  Franciscan  Schools  Sisters 

V  398 

Polish  National  Alliance  II  170 
Polish  R.  C.  Union  II  170 
Polish  Union  II  170 
Politics,  Catholics  in  I  103-117, 
225;  and  morality  I  122-123;  and 
religion  I  9 

Poliak,  Simon,  physician  IV  70 
Polytechnic  Institute,  New  York 
II  164 


Pomucz,  George,  soldier  II  91 
Ponce  de  Leon,  explorer  I  133 
Poniatishin,  Peter,  apostolic  visi¬ 
tor  V  64 

Poor,  care  of,  in  United  States  II 
229 

Poor  Clares  V  373,  384 
Poor  Handmaids  of  Jesus  Christ  V 
402 

Poor  Laws  II  231 
Pope,  Charles  A.,  physician  V  306, 
307 

Pope’s  Day  I  22 
Popular  Party,  Italian  III  1-2 
Port  Tobacco,  Md.,  Carmelites  V 
373 

Porter,  Doctor,  convert  III  335 
Portier,  Michael,  bishop  V  35,  54 
Portland,  diocese  V  39 
Porto  Rico,  hospitals  IV  89 
Portugal,  and  America  I  131,  132; 

II  111;  and  Vatican  III  5 
Portuguese,  in  New  England  I  226 
Post,  John,  Jesuit  I  388 
Postal-Telegraph  Cable  Company 

III  236-237 

Potamian,  Brother  III  369-370 
Pottawatomies,  missions  II  52 
Potter,  John  Briggs,  artist  III  348 
Poulin,  missionary  I  376 
Poulton,  Thomas,  Jesuit  II  36 
Power,  James,  Texan  I  356 
Power,  John,  priest  IV  222;  V  69 
Power,  Thomas  C.,  senator  I  374 
Powers,  Fred,  athlete  III  316 
Pragay,  John,  soldier  II  86 
Prayer,  and  religion  IV  46 
Preachers,  Order  of.  See  Domini¬ 
cans 

Precious  Blood,  Sisters  of  the 
Most  V  392-393 
Pregnancy,  and  disease  IV  38 
Prejudice,  religious  I  14-15,  164; 

III  100;  and  Catholic  literature 

IV  189;  in  Connecticut  II  326; 
Knights  of  Columbus  commis¬ 
sion  on  II  348,  353-368;  and  lit¬ 
erary  production  IV  123;  in  New 
York  I  255;  and  Revolution, 
American  III  244-245 

Premonstratensians  V  102;  Indian 
missions  V  149 


[473  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Prendergast,  Edmond  Francis, 
archbishop  I  274;  V  57 
Prentice,  George  D.,  editor  I  311- 
312 

Presbyterians,  and  Italians  II  138 
Presentation,  Sisters  of  the  V  399 
Press,  Catholic  IV  219-234;  and 
stage  IV  258-259;  influence  of 
IV  235;  see  also  Journalism 
Press  Association,  Catholic  II  283; 
IV  227,  247-248 

Preston,  Thomas  Scott,  priest  III 
335;  V  81 

Preston,  William,  lawyer  I  314 
Preuss,  Edward,  journalist  II  78; 
III  345 

Printing  press,  in  America  I  34 
Prisoners,  statistics  II  242-243 
Pritel  Ditek  II  43 
Profit,  and  capitalism  III  119 
Profit-sharing  III  129-143,  155-156 
Progresso  I talo- Americano  II  122, 
148 

Prohibition  movement  II  262,  267 
Propaganda,  and  newspapers  IV 
245 

Property  II  217 ;  III  94,  123,  147, 
156-158 

Property,  ecclesiastical,  in  Mexico 
I  56;  in  Spanish  America  I  44 
Prose,  Catholic  IV  117-138 
Proselytism,  of  Italians  II  136-141 
Protective  Society,  Catholic  II  256 
Protectory,  Catholic,  New  York  II 
247 

Protestantism,  in  Latin  America  I 
59;  III  22,  27;  as  national  re¬ 
ligion  I  65;  present  status  I  86; 
and  Spanish  dominion  I  139 
Providence,  Sisters  of  V  389-390; 
in  Alaska  I  394 

Providence,  Divine,  Sisters  of  V 
401-402 

Providence,  Oblate  Sisters  of  V 
157 

Providence  College  V  354 
Providence,  R.  I.  I  18 ;  diocese  V  39 
Psychology,  American  Catholic 
writers  IV  13 

Public  School  Society  V  74 
Publication,  first,  in  North  Amer¬ 
ica  IV  219-220 


Publication  Society,  Catholic  IV 
233 

Publicity,  organized  IV  244 
Puissant,  P.  A.,  priest  V  183 
Pulaski,  Kasimierz,  Count,  soldier 
II  163;  III  248 

Pulleyn,  John  J.,  banker  III  173 
Pums,  Adalbert,  Benedictine  V  319 
Punishment,  and  crime  II  245 
Purcell,  John  B.,  archbishop  V  42, 
71;  seminary  V  178,  179-180 
Puritanism,  colonial  I  143-144;  in 
New  England  I  210  sqq.;  and 
toleration  I  229;  III  31 
Putnam,  Edward,  convert  III  335 


Quarter,  William,  bishop  V  40 
Quarterly  Review ,  American  Cath 
olic  IV  231;  V  186 
Quarterly  Review ,  Brownson’s.  See 
Brownson’s  Quarterly  Review 
Quebec,  Ursulines  V  372;  general 
hospital  IV  87;  Hotel  Dieu  IV 
85-86 

Quebec  Act  I  21,  76,  216 
Quentin,  missionary  II  47 
Quigley,  James  E.,  archbishop  V 
41;  at  Buffalo  V  51;  and  Exten¬ 
sion  V  124;  Italian  schools  II  136 
Quincy,  Ill.,  Franciscan  college  V 
369 

Quinine,  discovery  IV  362 
Quinlan,  John,  bishop  V  54;  at 
Mount  St.  Mary’s  V  179 
Quinn,  John  E.,  bishop  V  55 
Quiroga,  Vasco  de,  bishop  I  35 


Raczkauskas,  V.  K.,  historian  II 
152 

Rademacher,  Joseph,  bishop  V  44, 
46 

Radio  telegraphy.  See  Wireless 
Raffeix,  Pierre,  missionary  II  51 
Rafinesque,  Constantine,  botanist 
IV  363-366 

Ragaru,  A.,  missionary  I  385  sq. 
Railroad,  first  III  161;  economic 
aspect  III  100 
Rale,  Sebastian.  See  Rasle 
Ranching,  development  I  138 


f  474  1 


INDEX 


Randall,  James  Ryder,  writer  I 
179,  345;  IV  172 

Randall’s  Island,  House  of  Refuge 
II  247 

Ransdell,  Joseph  E.,  senator  I  116 
Rapine,  Daniel  C.,  mayor  I  200 
Rappe,  Louis  Amadeus,  bishop  V 
42 

Rasle,  Sebastian,  missionary  I  215; 
II  48,  54;  III  323;  in  Illinois 

I  285,  291 

Raszkiewicz,  Urban,  priest  II  153 
Ratio  studiorum  V  240,  279-281 
Raymbaut,  missionary  II  49,  51 
Realism,  and  romance  IV  113-114 
Reason,  age  of,  and  crime  II  244 
Rechabites  II  262 
Recollects,  in  Canada  V  364;  in 
Maine  II  47 

Reconstruction,  and  Catholicism  I 
163-183;  and  Knights  of  Colum¬ 
bus  II  346 

Record,  Catholic  IV  232 
Records  and  Studies  IV  231 
Red  Cross  Society  III  276-277 ; 

Catholic  aid  II  290 
Red  Knights,  and  Knights  of  Co¬ 
lumbus  II  327 

Redmond,  Geraldine,  banker  III 
346 

Reformatories,  juvenile  II  244 
Refuge,  House  of,  New  York  II 
247 

Refugees’  Tract  II  61 
Regan,  Agnes,  social  worker  V  382 
Regency,  Jesuit  V  243 
Register,  Catholic  IV  226 
Rehrl,  Caspar,  priest  V  394 
Reid,  Christian.  See  Tiernan, 
Frances  Christine 
Relations,  Jesuit  III  354-355 
Religion,  and  business  III  180-192; 
and  citizenship  I  1-12;  instruc¬ 
tion  in  V  209;  and  science  III 
353 

Religious  liberty.  See  Toleration, 
religious 

Religious  Orders  V  93-94,  100-122; 
brotherhoods,  educational  V  421- 
429;  educational  training  V  201; 
French  in  United  States  II  60- 
61;  German  II  74;  Hungarian 

II  97;  Italian  II  114,  131-134; 


in  Latin  America  I  52;  Lithua¬ 
nian  II  162;  in  Mexico  I  57;  nor¬ 
mal  schools  V  225;  and  philo¬ 
sophical  study  IV  11;  Polish  II 
165;  social  action  II  227;  teach¬ 
ing  Sisterhoods  V  372-420 
Religious  Prejudice.  See  Preju¬ 
dice 

Renaissance  architecture,  in  Amer¬ 
ica  IV  299-300 

Renault,  Philip,  colonist  I  325 
Rene,  J.  B.,  missionary  I  390,  392, 
395,  397 

Repplier,  Agnes,  writer  IV  151, 
177,  196-199 

Repplier,  Charles  A.,  banker  I  278 
Rerum  novarum,  Encyclical  I  98 
Rese,  Frederic,  bishop  II  75-76;  V 
44 

Resurrection,  Sisters  of  the  V  406 
Resurrectionism  IV  58 
Retreats,  for  laymen  V  242;  for 
women  V  410 

Revere,  Joseph  Warren,  soldier  I 
175 

Review,  Catholic ,  Baltimore  IV 
225;  New  York  IV  231 
Review  of  History  and  Politics  IV 
231 

Revolution,  American,  Catholics  in 
III  32-33,  244,  258-261;  Irish 
element  I  112-114;  II  106 
Rey,  Anthony,  Jesuit  III  291;  V  78 
Reynolds,  Ignatius  A.,  bishop  IV 
222;  V  33-34 

Reynolds,  John,  governor  I  302 
Reynoso,  Alonso  de,  Franciscan  V 
359 

Rhode,  Paul  P.,  bishop  V  48;  and 
Polish  Committee  II  168 
Rhode  Island,  lawyers.  Catholic  III 
89;  toleration,  religious  I  19,  20, 
75,  219 

Rhodes,  Mary,  Sister  V  379 
Ribbonmen  II  315 
Ribourde,  Gabriel  de  la,  mission¬ 
ary  I  286;  II  53,  54 
Ricard,  Jesuit,  scientist  III  374- 
375  ' 

Rice,  Alexander  H.,  mayor  V  252 
Richard,  Gabriel,  priest  II  57 ;  IV 
221;  seminary  V  193 


[475  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Richards,  John,  convert  III  331 
Richards,  Henry  Livingston,  con¬ 
vert  III  352 

Richardson,  H.  H.,  architect  IV 
303 

Riches.  See  Wealth 
Richey,  J.  A.  M.,  convert  III  344 
Richmond,  diocese  I  343;  V  34-35 
Richter,  Henry  J.,  bishop  V  44 
Rickert,  Ernest,  priest  II  99 
Ridder,  Herman,  publisher  IV  223 
Rigge,  William  F.,  scientist  III  377 
Riggs,  E.  Francis,  library  IV  334 
Riobo,  John,  Franciscan  I  378 
Riordan,  Patrick  W.,  archbishop 
II  32;  V  62;  and  Pious  Fund 
I  159n;  seminary  V  190 
Ripley,  Sophia  Willard  Dana  III 
343 

Ristori,  Adelaide,  actress  II  118 
Ritter,  J.  B.  de,  missionary  II  19 
Robaut,  Aloysius,  missionary  I 
383,  385,  389 

Roberts,  George  Lamb,  convert  III 
336 

Robinson,  Paschal,  Franciscan  V 
266 

Robinson,  William  C.,  jurist  III 
90-91 

Robison,  William  F.,  Jesuit  V  310, 
412 

Roccati,  Aloysius,  Jesuit  I  396 
Roche,  James  Jeffrey,  writer  IV 
133,  175 

Roche  de  Daillon,  Joseph  de  la, 
Franciscan  V  365 
Rochester,  diocese  I  252,  264;  V 
51-52;  seminary  V  195 
Rocky  Mountains,  missions  I  365 
sq. 

Roels,  Louis,  missionary  II  19 
Rogers,  William  Banks,  Jesuit  V 
309 

Roman  Empire,  and  Holy  See  III  6 
Romance,  literary  element  IV  111- 
113 

Romanesque  architecture,  in  Amer¬ 
ica  IV  295,  297-298 
Romanticism  IV  113-114 
Rome,  American  seminaries  III  24 
Rooney,  John  Jerome,  writer  IV 
178 

Rosary  College,  Chicago  V  383 


Rosary  Magazine  IV  232 
Rosati,  Joseph,  bishop  V  52,  59; 

and  seminary  V  186 
Roscoe,  Sir  Henry,  metallurgist  III 
195 

Rosecrans,  Sylvester  Horton,  bish¬ 
op  III  336;  V  43;  at  Mount  St. 
Mary’s  V  180 

Rosecrans,  William  Starke,  soldier 

I  173;  III  336 
Rosemount  College  V  401 

Ross,  Calif.,  Dominican  college  V 
356 

Ross,  Sister  Xavier  V  400 
Rossi,  C.,  Jesuit  I  391 
Rotoli,  Augusto,  musician  II  117 
Rouquette,  Adrien  Emmanuel, 
missionary  I  345 
Rousselet,  Louis,  priest  I  233 
Rowan,  John,  lawyer  I  318 
Rozier,  Notley,  landowner  I  186, 
194 

Rudd,  Christopher,  physician  I  314 
Rudd,  James,  soldier  I  314 
Rudio,  Carlo  di,  soldier  II  120 
Ruiz,  Francisco,  soldier  I  355 
Rural  action,  Catholic  II  378,  383 
Rural  education,  Catholic  V  231 
Rural  mission  work  II  14 
Russell,  Irwin,  writer  IV  130 
Russell,  William  E.,  jurist  I  317 
Russell,  William  T.,  bishop  II  273, 
276 

Russia,  and  Lithuanians  II  159 
Russo,  Gaetano,  sculptor  II  116 
Russo,  Nicholas,  Jesuit  V  255 
Ruthenians,  diocese  V  64 
Rutland,  Vt.,  Sisters  of  St.  Joseph 
V  388 

Ryan,  Abram  Joseph,  writer  1 
345;  IV  172;  chaplaincy  I  177 
Ryan,  Arthur,  actor  IV  261 
Ryan,  Denis,  priest  I  234 
Ryan,  James,  bishop  V  41 
Ryan,  James  H.,  and  Education 
Bureau  V  219,  220;  and  N.  C. 
W.  C.  II  278 

Ryan,  John  A.,  sociologist  II  216n; 
III  130,  382-383;  and  N.  C.  W.  C. 

II  278 

Ryan,  Pat,  athlete  III  315 
Ryan,  Patrick  John,  archbishop  I 
274;  V  57 ;  as  orator  IV  354-3oo 


[476  ] 


INDEX 


Ryan,  Stephen,  bishop  V  51 
Ryan,  Thomas  Fortune,  financier 
III  346 

Ryan,  Mrs.  Thomas  Fortune  II  411 
Ryder,  James,  and  Georgetown  V 
275,  276,  282 

Ryken,  Theodore  James,  founder 
II  30 


Saarusaitis,  Peter,  priest  II  158 
Sabetti,  Aloysius,  theologian  V  238 
Sacajawea,  Indian  guide  I  363 
Sacramento,  diocese  V  62-63 
Sacred  College.  See  Cardinals 
Sacred  Heart,  Brothers  of  the  V 
427 

Sacred  Heart,  Missionaries  of  the 
II  131 

Sacred  Heart,  Missionary  Sisters 
of  the  V  403-404 

Sacred  Heart,  Religious  of  the  II 
61;  V  409-415;  in  Missouri  II  22 
Sacred  Heart  of  Mary,  Religious 
of  the  V  404 

Sacred  Hearts  and  Perpetual  Ado¬ 
ration,  Sisters  of  the  V  406 
Sacred  Thirst,  devotion  to  the  II 
266 

Sacrifice,  and  religion  IV  45 
Sadlier,  Anna  T.,  writer  IV  157, 
193 

Sadlier,  Denis,  publisher  IV  233 
Sadlier,  Janies,  publisher  IV  190, 
233 

Sadlier,  Mary  Anne  Madden,  writ¬ 
er  IV  127,  157,  187-188,  189-190 
Sadowski,  Jacob  II  163 
Sagard,  Gabriel,  Franciscan  Broth¬ 
er  V  365 

St.  Agnes,  Sisters  of  V  394;  Indian 
missions  V  150 

St.  Anne,  Sisters  of  I  386;  IV  89; 

V  150,  406 

St.  Anthony,  Falls  of  II  18,  53 
St.  Augustine,  diocese  I  343;  V  35, 
cathedral  IV  296 ;  Franciscans  V 
360 

St.  Benedict’s  Abbey,  Atchison, 
library  IV  341-342 
St.  Bernard’s  seminary,  Rochester 

V  195;  library  IV  337-338 


St.  Bonaventure’s  seminary,  Alle¬ 
ghany,  N.  Y.  V.  192;  library  IV 
336-337 

St.  Csecilia,  Society  of  IV  313 
St.  Casimir,  Sisters  of  V  394,  405 
St.  Catherine  of  Siena,  Dominican 
congregation  of  V  381,  384 
St.  Charles  Borromeo,  Congrega¬ 
tion  of  II  114 

St.  Charles  College,  Ellicott  City 

V  175-176 

St.  Chretienne,  Sisters  of  V  406 
St.  Clair,  lake  II  53 
St.  Clara,  college  of,  Sinsiniwa  V 
346 

St.  Cloud,  diocese  V  61 
St.  Cosme,  Buisson  de  I  294,  295 
St.  Croix,  river  II  47 
Sts.  Cyril  and  Methodius  V  393, 
405 

Sts.  Cyril  and  Methodius,  seminary 

V  193 

St.  Denis,  abbey,  France  IV  110 
St.  Dominic,  Sisters  of  V  150 
St.  Dominic’s  college,  Sinsiniwa, 
Wis.  V  345 

St.  Dorothy,  Sisters  of  V  407 
St.  Edmund,  Society  of,  Indian 
missions  V  149 

St.  Elizabeth’s  Hospital,  Boston  I 
244 

St.  Francis,  Third  Order  of,  of 
Cremona  II  133 

St.  Francis,  Sisters  of  (Alleghany) 

V  396 

St.  Francis,  Third  Order  Regular 

V  114,  395 

St.  Francis  seminary,  Milwaukee 

V  180-182 

St.  Francis  Xavier,  church,  New 
York  IV  324,  326 
St.  Gregory,  society  of  IV  314-316, 
327 

St.  Ignatius  college,  San  Francisco 
II  113 

St.  John,  river  II  47 
St.  John’s  college,  Fordham.  See 
Fordham 

St.  John’s  college,  Philadelphia  II 
166 

St.  John’s  college,  Washington  II 
166 


[  477  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


St.  John’s  seminary,  Brighton, 
Mass.  I  247;  V  177 
St.  John’s  seminary,  Brooklyn  V 
191 

St.  Joseph,  Mo.  I  334;  diocese  V  60 
St.  Joseph,  Sisters  of  V  385-389; 
in  Civil  War  I  178;  III  285-286; 
Indian  missions  V  150 
St.  Joseph  of  Peace,  Sisters  of  I 
398 

St.  Joseph’s  college,  Teutopolis  V 
369 

St.  Joseph’s  Day  college  for  Wo¬ 
men,  Brooklyn  V  387 
St.  Joseph’s  seminary,  Dunwoodie, 
N.  Y.  See  Dunwoodie 
St.  Joseph’s  seminary,  Troy,  N.  Y. 

II  33;  V  83,  183 
St.  Joseph’s  Society  for  Colored 
Missions.  See  Josephites 
St.  Louis,  Bohemians  II  41 ;  cor¬ 
rectional  work,  Catholic  II  257 ; 
archdiocese  I  342;  V  59;  fort  II 
112;  foundation  II  55;  semina¬ 
ries  V  186-189;  Sisters  of  St. 
Joseph  V  385-386 
St.  Louis  University  I  342;  II  21; 

V  301-312;  medical  school  IV 
67-68 

St.  Lusson,  Daumont  de,  envoy  II 
52 

St.  Malachi,  church,  New  York  IV 
264 

St.  Mary’s  Industrial  school,  Bal¬ 
timore  II  250 

St.  Mary,  Missionaries  of  V  150 
St.  Mary,  Sisters  of  II  28;  V  406 
St.  Mary  of  Namur,  Sisters  of  V 
406 

St.  Mary  of  the  Lake,  seminary 

V  191 

St.  Mary’s  of  the  Springs  V  382 
St.  Mary  of  the  Woods  V  389; 

library  IV  340-341 
St.  Mary’s  College,  Monroe,  Mich. 

V  394 

St.  Mary’s  College,  Notre  Dame. 

V  330 

St.  Mary’s  Hospital,  Rochester, 
Minn.  IV  76,  101 

St.  Mary’s  seminary,  Baltimore  II 
57;  V  89,  172-174 


St.  Palais,  Jacques  Maurice  de  V 
45 

St.  Patrick’s  cathedral,  New  York 

IV  324,  326-327 

St.  Patrick’s  church,  Washington 
I  199 

St.  Paul,  Minn.  I  334;  archdiocese 

V  60-61;  seminary  V  189-190 
St.  Paul  de  Chartres,  Sisters  of 

IV  89 

St.  Philip’s  Home,  New  York  II 
256 

St.  Procopius  abbey,  Chicago  II  42 
St.  Raphael  Society  II  125 
St.  Sauveur,  mission  II  47 
St.  Stephen’s  church,  New  York, 
choir  IV  324,  326 
St.  Teresa  of  Jesus,  Society  of  V 
406 

St.  Thomas  seminary,  St.  Paul  II 
182 

St.  Thomas  college,  St.  Paul  V  190 
St.  Thomas  college,  Springfield, 
Ky.  V  342-345 

St.  Ursula,  Sisters  of,  of  the  B. 
V.  M.  V  404 

St.  Viator,  Clerics  of  V  427 
St.  Vincent  de  Paul,  Society  of  II 
227-228,  230,  317;  Boston  I  245; 
correctional  work  II  256;  and 
Cardinal  Farley  V  25 
St.  Vincent’s  seminary,  Beatty, 
Pa.  V  194,  313-322 
St.  Vincent’s  seminary,  Cape  Girar¬ 
deau  V  188 

St.  Xavier  college,  Cincinnati,  Ohio 
IV  335 

Saklatwalla,  B.  D.,  metallurgist 
III  195 

Salmon  packing  I  362 
Salpointe,  J.  B.,  archbishop  V  63 
Salt,  industrial  development  III 
217 

Salt  Lake,  diocese  V  63 
Salvador,  Church  in  I  45,  46,  49, 
50,  51,  52,  56 

Salve  Regina,  periodical  IV  388 
Salvini,  Tommaso,  actor  II  118 
Salzmann,  Joseph,  priest  II  78;  V 
181 

San  Antonio,  diocese  I  342;  V  55 
San  Diego,  Cal.,  mission  V  366 


[478  ] 


INDEX 


San  Francisco,  archdiocese  V  61- 
62;  seminary  V  190 
San  Michele,  correctional  school, 
Rome  II  246-247 
San  Rafael  college  V  382 
Sanchez,  Chamuscado,  Franciscan 

V  362 

Sanchez,  Jose  Bernardo,  mission¬ 
ary  I  160 

Sands,  Benjamin  F.,  naval  officer 

III  267-268 

Sands,  Comfort,  landowner  I  187 
Sandusky,  Ohio  II  163 
Sanquirico,  impresario  II  118 
Sansbury,  Angela  (Mary),  Sister 

V  381 

Santa  Barbara,  mission,  Cal.  IV 
296 

Santa  Clara  college  II  113 
Santa  Fe  V  362;  archdiocese  V  63 
Sargent,  Henry  R.,  Benedictine  III 
351 

Satolli,  Francesco  Cardinal  V  27, 
64;  and  Knights  of  Columbus  II 
330 

Sault  Sainte  Marie,  diocese  V  48 
Savannah,  diocese  I  342;  V  36 
Sayer,  Mary  Genevieve.  See  Say- 
ward,  Mary 

Sayers,  Henry  J.,  and  Xavier 
Alumni  II  415 

Sayward,  Esther  (Marie  Joseph). 
See  Estage 

Sayward,  Mary  III  323 
Scammon,  Eliakim  Parker,  mathe¬ 
matician  III  213-214 
Scanlon,  Lawrence,  bishop  V  63 
Scannell,  Richard,  archbishop  V 
47,  59 

Schaaf,  Charlotte  Ann,  Sister  V 
393 

Schevebach,  James,  bishop  V  49 
Schinner,  Francis,  bishop  V  49 
Schleich,  Michael,  Marist  Brother 

V  337 

Schneller,  Joseph,  priest  IV  170 
Schneider,  Joseph,  librarian  IV  330 
Scholasticism,  American  attitude 

IV  16 

Schools,  Catholic  V  221;  Boston  I 
247-250;  and  immigrants  II 
9-10;  see  also  Education;  Paro¬ 
chial  schools 


School  Sisters  of  Notre  Dame.  See 
Notre  Dame 

School  controversy,  and  Hughes  V 
74-76 

Schrembs,  Joseph,  bishop  II  322, 
325;  V  43;  as  orator  IV  354; 
and  War  Council  II  273,  276 
Schumpert  Hospital,  Shreveport, 
La.  IV  90 

Schwab,  Charles,  financier  I  332; 
III  220-221 

Schwab,  Joseph,  metallurgical  en¬ 
gineer  III  220 

Schwertner,  A.  J.,  bishop  V  60 
Science,  Catholic  achievements  in 
III  353-387 ;  in  Catholic  educa¬ 
tion  III  208 
Scioto  Company  II  58 
“Scotch-Irish,”  in  America  II  103, 
105 

Scott,  Joseph,  and  Knights  of  Co¬ 
lumbus  II  333 

Scott,  Winfield,  general  V  374; 

and  Knownothings  I  165 
Scranton,  diocese  V  58-59 
Sculpture,  art  of  IV  106 
Searle,  George  Henry,  priest  III 
338 

Searle,  George  M.,  priest  III  373- 
374 

Seattle,  diocese  V  56 
Seawell,  Molly  Elliot,  writer  III 
344;  IV  129,  164,  194 
Secret  societies,  and  Hughes  V  76; 
and  Knights  of  Columbus  II  321; 
negro  V  166,  169-170;  and  trade 
unions  III  101-102 
Secchi,  Angelo,  scientist  II  113; 
III  360-361 

Sedlmayer,  James,  priest  II  75 
Seghers,  Charles  John,  archbishop 
II  31;  V  55-56;  and  Alaska  I 
380  sq. 

Segregation,  and  crime  II  245;  of 
defectives  IV  28 
Seguin,  missionary  I  379 
Seismology,  Jesuit  services  III  374 
Sellwood,  William  H.,  and  Knights 
of  Columbus  II  328 
Seminaries  V  172-195,  200-202, 
221;  and  total  abstinence  II  265 
Semmes,  Raphael,  naval  officer  I 
176,  345;  III  267 


[  479  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Sempenz,  John,  immigrant  II  85 
Semsey,  Charles,  soldier  II  91 
Senat,  Antoine,  Jesuit  I  297-298 
Sentinel,  Catholic  IV  226 
Serbia,  Kingdom  of  II  183-186 
Serra,  Junipero,  missionary  I  148- 
151,  157;  V  365 

Service  school,  National  Catholic 
II  375 

Servites  II  114;  V  116 
Sestini,  Benedict,  Jesuit  III  361; 

V  241 

Seton,  Cecilia,  convert  III  327 
Seton,  Elizabeth  Ann  Bayley,  foun¬ 
dress  II  386;  III  326-327;  V 
375;  on  Dubourg  V  302;  and 
Nazareth  V  378 
Seton,  Harriet,  convert  III  327 
Seton  Hill,  Greensburg,  Pa.  V  378 
Sex  hygiene  IV  39-44 
Shaffel,  Roman  A.,  Jesuit  V  295 
Shahan,  Thomas  J.,  bishop  IV  206, 
207,  209,  210;  and  Catholic  Char¬ 
ities  II  257 ;  and  Catholic  Edu¬ 
cation  Association  V  215;  as 
orator  IV  354;  and  Welfare 
Council  II  278 

Shamrock,  newspaper  IV  126 
Shamrock  or  Hibernian  Chronicle 
IV  221 

Shanahan,  Jeremiah  F.,  bishop  V 
58,  185 

Shanahan,  John  W.,  bishop  V  58 
Shankland,  Eugenie,  artist  IV  275 
Shanly,  John,  bishop  V  61 
Sharon  Hill,  Pa.,  convent  V  401 
Shaw,  Coolidge,  convert  III  336 
Shaw,  John  W.,  archbishop  V  53, 
55 

Shea,  John  Gilmary,  historian  IV 
125,  223;  on  Bohemia  Manor  II 
36 

Shealy,  Terence  J.,  Jesuit  IV  359; 

V  242,  266-267 

Sheedy,  Dennis,  engineer  III  219 
Shepherd  of  the  Valley,  periodical 
IV  225 

Sheridan,  Martin,  athlete  III  315- 
316 

Sheridan,  Philip  H.,  soldier  I  171 
Sherman,  Ellen  Boyle  Ewing  II 
407 

Sherman,  Sidney,  soldier  I  354 


Shields,  James,  soldier  I  174;  III 
250,  251 

Shields,  Thomas  E.,  educator  V  221 
Shipman,  Paul  R.,  journalist  III 
344 

Shorthand,  American  III  247-248 
Short  story,  Catholic  writers  of  IV 
155-167 

Shuster,  George,  writer  IV  153 
Siedenburg,  Frederic,  sociological 
study  IV  338 

Sifton,  J.  B.,  missionary  I  392 
Singenberger,  John,  musician  IV 
313 

Single  Tax  theory  III  105 
Sinnott,  Nicholas  J.,  congressman 

I  376 

Sinsiniwa,  Wis.,  Dominican  foun¬ 
dations  V  345-346,  382 
Sisters  of  Charity.  See  Charity 
Sisters’  College,  Washington  IV 
394-395;  V  385;  summer  school 
V  203 

Skinner,  Harriet  Dana,  writer  IV 

194 

Skolla,  Otto,  Franciscan  V  370 
Slack,  R.  W.,  jurist  I  316 
Slavery,  and  Catholic  Church  I 
134-135;  and  Christianity  III 
145;  in  Mexico  I  135;  negro  V 
153,  157 

Slavs,  Southern,  in  United  States 

II  173-186 

Slevin,  Edwin  P.,  and  Catholic 
Club  II  419 

Slovenes,  in  United  States  II  175- 
176 

Smart,  Charles,  surgeon  general 
IV  72 

Smedts,  Jean,  missionary  II  23 
Smith,  Ellsworth  F.,  physician  IV 
69-70 

Smith,  J.  Kent,  metallurgist  III 

195 

Smith,  John  Talbot,  writer  IV  165, 
223;  and  Actors’  Guild  IV  261 
Smith,  Lucy  Eaton  (Sister  Cath¬ 
erine  de’  Ricci)  III  350 
Smith,  William  R.,  convert  III  352 
Smith-Towner  Bill  II  281,  282 
Smithsonian  Institution,  aerody¬ 
namics  III  231 
Smyth,  Clement,  bishop  V  46 


[  480  ] 


INDEX 


Smyth,  Thomas  A.,  soldier  I  175 
Snyder,  John  Engelbert,  convert 
III  336 

Sobolewski,  Paul,  writer  II  164 
Social  action,  Catholic  II  209-228, 
229-241;  Boston  I  238;  and  hos¬ 
pitals  IV  101-102;  and  immi¬ 
grants  II  8;  National  Catholic 
Welfare  Council  II  278;  schools 
for  II  238 

Social  problems,  and  Catholic  prin¬ 
ciples  I  90-102 

Social  Workers,  Catholic,  and  Wel¬ 
fare  Council  II  372 
Socialism,  Catholic  attitude  II  11- 
12;  III  104,  122;  and  labor  move¬ 
ment  III  101;  and  Lithuanians 
II  150;  moral  aspect  III  94;  and 
press  IV  239 

Society  of  Jesus.  See  Jesuits 
Sociology,  Catholic  writers,  Ameri¬ 
can  IV  12 

Sokoli,  Polish  society  II  167,  170 
Somerset,  Ohio,  Dominican  founda¬ 
tion  V  346 

Sons  of  Italy,  society  II  145 
Sons  of  Liberty  I  182 
Sons  of  Temperance  II  262 
Sorin,  Edward,  priest  V  325,  327, 
390;  and  Ave  Maria  IV  133 
Sorrowful  Mother,  Sisters  of  the 
V  406 

South,  Catholics  in  I  336-349 
South  Carolina,  Acadians  II  55; 
Church  in  I  342;  toleration,  re¬ 
ligious  I  83,  339 

Southwest,  Catholic  leaders  I  350- 
358 

Spain,  and  American  exploration 

I  132;  and  American  independ¬ 
ence  I  39;  and  California  mis¬ 
sions  I  148  sq.;  and  Louisiana 

II  188-189;  and  Mississippi  Val¬ 
ley  I  320-323,  326;  and  United 
States  II  187-196 

Spalding,  Mother  Catherine  V 
378 

Spalding,  Ignatius  A.,  senior,  law¬ 
yer  I  314 

Spalding,  James  Field,  writer  III 
344 

Spalding,  J.  J.,  lawyer  I  315 


Spalding,  John  Lancaster,  bishop 
I  309;  V  41;  as  essayist  IV  145- 
146;  and  Franciscan  Sisters  V 
396;  as  orator  IV  346-348;  po¬ 
etical  work  IV  173 
Spalding,  Martin  John,  archbishop 
I  309;  V  31;  and  American  Col¬ 
lege,  Louvain  II  30;  on  Catholic 
school  system  V  210;  literary 
work  IV  142 ;  at  Louisville  V  45 ; 
on  Nerinckx  II  20;  as  orator  IV 
353 

Spanish,  in  United  States  II  187- 
196;  Texas  I  350 

Spearman,  Frank  Hamilton,  writ¬ 
er  III  344 

Spencer,  Mother  Agnes  V  387 
Spencer,  F.  A.,  Dominican  III  352 
Splaine,  M.  J.,  priest  II  274 
Spooner,  Mary  Anne  Wetmore, 
convert  III  341 

Sport,  American,  Catholic  leader¬ 
ship  III  312-321 

Springer,  Reuben  R.,  and  college 
of  music  IV  307-308 
Springfield,  diocese  V  39-40 
Springfield,  Ky.,  Dominicans  V  381 
Squier,  George  Owen,  soldier  III 
230 

Stack,  Thomas  H.,  Jesuit  V  255 
Stafford,  D.  J.,  priest  IV  356 
Stafford,  Wendell  P.,  jurist  III  345 
Stage,  Catholics  and  IV  251-267 
Stahel,  Julius,  soldier  II  90 
Stained  glass,  La  Farge’s  work  III 
370 

Standard  and  Times ,  Philadelphia 
IV  225 

Stang,  William,  bishop  II  78;  V  39 
Stanley,  David  S.,  soldier  I  174 
Starr,  Eliza  Allen,  critic  II  404- 
405;  IV  148,  195 
Starved  Rock  mission  I  291 
State,  and  Church.  See  Church 
and  State 

State,  and  citizenship  I  7,  120-122; 
and  criminals  II  242;  and  re¬ 
ligion  I  124-126 
Statistics,  Catholic  V  85-87,  92 
Steel  industry,  vanadium  in  III 
193 

Steil,  W.  H.,  scientist  IV  367 


[481] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Steinmayer,  Ferdinand.  See  Far¬ 
mer,  Ferdinand 

Stephan,  Joseph  Andrew,  priest  II 
77;  V  145 

Stephany,  Sister,  in  Alaska  I  398 
Sterilization,  ethical  aspect  IV  28 
Sterling-Towner  Bill  II  281,  282 
Stintzi,  Brother  V  337 
Stoddard,  Charles  Warren,  writer 
III  342;  IV  135,  149,  163,  173- 
174 

Stone,  James  Kent  (Father  Fi- 
delis),  Passionist  III  351;  IV 
356-357 

Stone,  Melville  E.,  journalist  IV 
240 

Storer,  Bellamy,  diplomat  III  307- 
308,  345 

Storer,  Mrs.  Bellamy,  pottery  I  333 
Storer,  Horatio  R.,  physician  IV 
29,  61-63 

Strahan,  Speer,  writer  IV  181 
Strikes  III  151-152 
Strobel,  convert  III  327-328 
Stuart,  Joseph,  banker  III  173 
Sturgis,  Samuel  D.,  soldier  III  255 
Submarine,  inventor  III  374 
Submarine  telegraph  cables  III 
237-239 

Suffering,  problem  of  IV  24-28 
Suger,  abbot,  and  architecture  IV 
109 

Suicide,  and  religion  IV  47-48 
Sullivan,  Dennis,  financier  I  334 
Sullivan,  John  I  218;  II  107-108 
Sullivan,  Margaret  F.,  journalist 
II  399-401;  IV  135,  148 
Sullivan,  Mary,  educator  V  408 
Sullivan,  Roger  I  333 
Sulpicians  II  57-58;  in  Canada  IV 
86;  at  Catholic  University  IV 
385;  V  176-177;  St.  Mary’s  sem¬ 
inary  V  172-174 

Sumner,  John  S.,  on  Catholic  libra¬ 
ries  IV  328 

Sunday,  observance  of  II  218 
Superior,  diocese  V  49 
Supply  and  demand  III  110 
Surgery,  Storer  treatment  IV  61 
62 

Swedes,  in  Philadelphia  I  269 
Sweeney,  Michael,  athlete  III  312, 
314 


Sweeney,  Thomas  W.,  soldier  III 
250-251 

Swint,  John  J.,  bishop  V  35 
Sylvestrines,  in  United  States  V 
107 

Symbolism,  Catholic  use  IV  106, 
107,  110 

Symphiosotomy  IV  30 
Syndicates,  newspaper  IV  241 
Syracuse,  diocese  I  252,  264;  V  52; 

salt  mines  III  217 
Syrians,  in  United  States  II  197- 
208 

Szabad,  Emery,  soldier  II  91 
Szabadadsag  II  99 
Szabo,  John,  editor  II  99 
Szabo,  Nicholas,  priest  II  99 
Szabo,  T.  A.,  engineer  II  91 
Szent  Erzebet  Hirndke,  periodical 
II  94 


Tabb,  John  Bannister,  writer  I 
179;  III  341;  IV  176 
Tablet ,  periodical  IV  223 
Tablet,  Brooklyn  IV  224 
Tabernacle  Society  V  413 
Takadiastase  III  381 
Takamine,  Jokichi,  scientist  III 
380-381 

Tamaroa  Indians  I  290 

Taney,  Roger  Brooke  I  114-115; 

III  43-52;  IV  359 
Tariff,  American,  and  Fitzsimons 
III  165 

Tarlton,  Benjamin  Dudley,  jurist 
III  345 

Taunton,  Ethelred,  on  Jesuits  V 
244n 

Taxation,  ecclesiastical  exemption 
from  I  82 

Taylor,  Matthew  A.,  priest  II  419 
Teachers,  in  Catholic  schools  V 
209,  225;  certification  of  V  226 
Teaching  Sisterhoods  V  372-420; 

normal  courses  V  225 
Technology,  Catholics  in  III  207- 
222 

Tejas  Indians,  missions  I  351 
Tegawitha  (Tekakwitha) ,  Kateri, 
Mohawk  I  253;  II  384 
Telegraph,  Cincinnati  IV  226 


[482] 


INDEX 


Telegraphy,  field  of  III  233-242; 

transcontinental  line  III  202 
Temperance  movement,  Catholics 
in  II  260-271 ;  and  labor  move 
ment  III  98 

Temporal  power,  and  papal  influ¬ 
ence  III  15-16 
Tennessee,  Church  in  I  342 
Terecita,  Sister  V  408 
Tessier,  John,  priest  V  172 
Test  oath,  British,  in  America  I 
21;  Missouri  I  182 
Texada,  Ignacio,  diplomat  I  40 
Texas,  Church  in  I  342,  350;  Fran¬ 
ciscan  missions  V  363;  German 
settlers  II  67;  hospitals  IV  96; 
Polish  settlers  II  165;  schools, 
religion  in  I  81;  Spanish  ele¬ 
ment  II  189 

Text-books,  in  Catholic  schools  V 
225 

Thayer,  John,  priest  I  220-221,  233, 
234,  248;  III  328;  IV  119 
Theatines  V  117;  Indian  missions 
V  149 

Theatre  movement,  Catholic  IV 
262 

Thebaud,  Augustus  J.,  Jesuit  IV 
122;  V  287 

Thury,  Louis,  missionary  II  48 
Theology,  American  contributions 
to  III  385-386;  moral,  and  eco¬ 
nomic  problems  III  92-93 
“Therapeutic  abortion”  IV  30 
Theux  de  Meylandt,  missionary  II 
24 

Thomas  Aquinas,  St.,  on  beauty  IV 
105 

Thompson,  A.  J.,  engineer  III  194 
Thompson,  George,  colonist  I  186 
Thorne,  W.  H.,  writer  IV  148 
Thornton,  William,  architect  I  196 
Thoron,  Joseph,  and  Xavier  Union 

II  415,  416,  419,  420 
Thorpe,  Jim,  athlete  III  316-317 
Thwaites,  Reuben  Gold,  historian 

III  354,  355 

Tief,  F.  J.,  bishop  V  59 
Tiernan,  Eliza,  Sister  III  163-164 
Tiernan,  Frances  Christine  (Chris¬ 
tian  Reid),  writer  IV  127,  157- 
158,  193 


Tiernan,  Luke,  merchant  III  163- 
164 

Tiernan,  Michael,  merchant  III  163 
Tierney,  Michael,  bishop  V  38 
Tierney,  Richard  H.,  Jesuit  IV 
224;  V  241 

Tihen,  J.  Henry,  bishop  V  47,  63 
Tillotson,  Robert  B.,  priest  III  338 
Timmermans,  missionary  II  24 
Timon,  John,  bishop  I  355;  V  50-51 
Timucua  Indians,  and  Franciscans 
V  359 

Tincker,  Mary  Agnes,  writer  IV 
128-129,  157,  192-193 
Tissot,  Peter,  Jesuit  III  291,  292 
Tocqueville,  Alexis  de,  on  Ameri¬ 
can  Press  IV  236 
Toebbe,  Augustus  M.,  bishop  V  43 
Toleration,  religious  I  13-30,  31- 
59,  68,  74,  104;  in  Latin  America 
I  47  sq.;  in  New  England  I  212; 
Philadelphia  I  269;  in  United 
States  11  353 

Tondorf,  Francis  A.,  Jesuit  III  208 
Toner,  Joseph  Meredith,  physician 
IV  53-54 

Tonti,  Henry  de,  explorer  I  286, 
291,  292,  294,  295;  II  112 
Tontine  insurance,  and  Knights  of 
Columbus  II  328 

Torney,  George  H.,  surgeon  gen¬ 
eral  IV  72 

Torres,  Juan  de,  Franciscan  V  359 
Tosi,  Pascal,  missionary  I  383,  385, 
389,  390 

Total  abstinence  II  262 
Total  Abstinence  Union  II  318 
Toussaint,  Pierre  II  59 
Tracy,  Frank  M.,  jurist  I  316 
Trade  unions.  See  Unions 
Tranchepain,  Mother  Marie,  Ursu- 
line  V  372 

Transylvania  University,  and 
Michaux  III  356-357 
Trapanni,  Antonio,  merchant  II 
124 

Trappistines,  in  New  York  V  374 
Trappists.  See  Cistercians,  Re¬ 
formed 

Treasury,  Washington  I  199 
Treca,  J.  M.,  missionary  I  386 
Trentanove,  sculptor  II  115 


[483  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Trenton,  diocese  V  52 
Tribune,  Catholic  IV  227 
Trinitarians,  in  United  States  V 
116 

Trinity  College,  Washington  IV 
393-394;  V  417;  library  IV  339- 
340 

Trobec,  James,  bishop  V  61 
Troost,  Gerard,  scientist  III  358 
Troy,  N.  Y.,  seminary.  See  St. 

Joseph’s  seminary,  Troy 
True  Voice  IV  226 
Trustee  system  V  67,  69,  72-73,  89- 
90 

Truth  Teller,  periodical  IV  222 
Tuberculosis,  Dr.  Flick’s  work  IV 
78-80 

Tucson,  diocese  V  63-64 
Tuigg,  John,  bishop  V  378 
Tuite,  William  R.,  Dominican  V 
342 

Turbot,  Abigail,  convert  III  324 
Turini,  Giovanni,  sculptor  II  116 
Turks,  and  Syrians  II  199 
Turner,  William,  bishop  V  51 
Twilight  sleep  IV  33 
Tydeni  Zpravy,  periodical  II  43 
Tyler,  William,  convert  III  330 
Tyler,  William,  bishop  I  234,  235; 
V  37 


Ujhazy,  Ladislas,  refugee  II  87 
Unemployment  III  101,  144 
Unfit,  elimination  of  II  238 
Unions,  labor  III  101,  150,  154 
United  Catholics,  Order  of.  See 
Catholic  Knights  of  America 
United  States,  and  Alaska  I  379; 
apostolic  delegation  III  17 ;  V 
64;  Church  and  State  I  61  sq. ; 
diplomatic  organization  III  299; 
economic  issues  III  95 ;  Holy 
Name  Society  II  306;  labor 
movement  III  95;  liberty,  re¬ 
ligious  II  353;  publication,  first 
V  360;  social  action  II  221 
United  War  Fund  II  345 
Unity,  Catholic  position  I  91 
Universe,  periodical  IV  226 
Universities,  Catholic  V  202,  221; 
papal,  and  medical  training  IV 
23 


Ursulines,  II  54;  V  379-381;  in 
Alaska  I  392;  Boston  I  234,  248; 
Civil  War  nursing  III  283;  In¬ 
dian  missions  V  150;  in  New 
Orleans  I  340;  in  New  York  V 
374-375;  in  North  America  V 
372 

Uruguay,  Church  in  I  45,  50,  52 
Ury,  Adolfo  Muller,  artist  IV  278 
Use,  and  ownership  III  123,  125 
Usselinckx,  William  II  16 
Utah,  hospitals  IV  97 
Utica,  Illinois,  mission  I  281 


Valanczauskas,  M.,  bishop  II  160 
Valdez,  Alaska  I  397 
Valiniere,  Pierre  Huet  de.  See 
Huet  de  la  Valiniere 
Valias,  Anthony,  scholar  II  85 
Valias,  Horace,  editor  II  86 
Vallejo,  Mariano,  on  Franciscan 
schools  V  366-367 
Valperti,  artist  II  115 
Vanadium  III  193-200 
Van  Assche,  Judocus,  missionary 
II  23 

Van  Buren,  William  Holme,  sur¬ 
geon  III  348;  IV  64 
Vancouver  I  360,  361 
Vandalia,  Ill.  I  301 
Van  de  Mergel,  J.  B.  II  31 
Van  den  Bergh,  Leonard,  ethnolo¬ 
gist  III  383-384 

Van  de  Velde,  James  Oliver,  bishop 
II  27;  V  40,  55 

Van  de  Ven,  Cornelius,  bishop  V 
53 

Vandenhende,  Canon  V  183 
Vanden  Moere,  Peter.  See  Gante, 
Pedro  de. 

Van  der  Pol,  Jesuit  I  393 
Van  de  Vogel,  Frances,  Poor  Clare 
V  384 

Van  de  Vyver,  Augustine,  bishop 
II  32;  V  35 

Van  Gorp,  Leopold,  Jesuit  I  393, 
394 

Van  Quickenborne,  Charles,  Jesuit 
II  23;  V  303,  304-305 
Van  Rensselaer,  Henry,  Jesuit  III 
351 

Van  Tacht,  John,  missionary  I  32 


[484] 


INDEX 


Varga,  Aloysius,  mayor  II  92 
Varlaky,  Alexander,  priest  II  99 
Varnagiris,  priest  II  154 
Vasectomy,  ethical  aspect  IV  28 
Vatican.  See  Holy  See. 

Veckere,  Leo  de,  bishop  V  53 
Venereal  diseases,  transmission  of 

IV  44 

Venerini  Sisters  II  133;  V  407 
Venezuela,  Church  in  I  52,  53 
Veragua,  Duke  de,  and  Knights  of 
Columbus  II  335-336 
Verboort,  Father,  colony  I  376 
Verdi,  Giuseppe,  monument,  New 
York  II  116 

Verhaegen,  Peter  J.,  Jesuit  II  27; 

V  305 

Vermont,  Acadians  II  56;  tolera¬ 
tion,  religious  I  217,  222,  223 
Verot,  Augustine,  bishop  II  58;  V 
35;  at  Savannah  V  36 
Verrazzano,  Giovanni  da,  explorer 

I  251;  II  112;  monument,  New 
York  II  116 

Verreydt,  Felix,  missionary  II  23 
Vertin,  John,  bishop  V  48-49 
Verville,  William  Alfred,  aeronaut 

III  232 

Vespucci,  Amerigo,  and  America 

II  111 

Victorin,  Brother,  botanist  IV  367 
Vigil,  Catholic  IV  226 
Villa  Maria,  Erie,  Pa.  V  387 
Villa  Maria  College,  West  Chester, 
Pa.  V  394 

Vincennes  I  303;  diocese  V  44 
Vincenti,  sculptor  II  115 
Vinland,  missions  I  129 
Virginia,  Acadians  II  55;  Bill  of 
Rights  I  13,  24-26;  Church  in 
I  343;  Catholic  hospital  IV  93; 
and  Federal  territory  I  185; 
Italian  colonization  II  123 ; 
Knownothings  I  165-166;  mis¬ 
sions  II  33;  Puritans  I  144; 
toleration,  religious  I  75,  78,  79, 
83 

Visitation  Order  II  386;  V  373-374 
Visitor,  Providence  IV  225 
Vizcaino,  Sebastian,  explorer  I  151 
Vlastenec,  periodical  II  43 
Vocal  music,  field  of,  Catholics  in 

IV  322-327 


Vocational  training,  and  reform 
II  249 

Vomiting,  pernicious,  and  abortion 
IV  32 

Von  Moschzisker,  Robert,  jurist  II 
169 

Vranek,  John,  priest  II  44 
Vuibert,  A.  J.,  priest  V  190 


Waal  Bocht.  See  Wallabout. 
Wadhams,  Edgar  P.,  bishop  III 
334;  V  51 

Wages,  II  217;  III  130,  134,  149- 
150,  153 

W’aggaman,  Mary  T.,  writer  IV 
193 

Walcott,  Charles  D.,  scientist  III 
230 

Waldron,  Edmund,  priest  I  215 
Wallabout,  settlement  II  17 
Walla  Walla,  diocese  V  56 
Walsh,  Honor,  writer  IV  149 
Walsh,  David  I.,  senator  V  264 
Walsh,  James  J.,  physician  and 
writer  IV  148 

Walsh,  Louis  S.,  bishop  V  39;  and 
Welfare  Council  II  276 
Walsh,  Robert,  diplomat  III  305- 
306;  IV  119,  141,  169,  229,  231 
Walsh,  Thomas,  writer  IV  179 
Walsh,  Thomas  J.,  bishop  V  52 
Walsh,  Thomas  J.,  senator  I  375 
Walsh,  T.  E.,  priest  IV  358 
Walter,  W.  Joseph,  writer  IV  126 
Walworth,  Clarence,  priest  III  334, 
338 

Wapeler,  Jesuit  II  38 
Wapelhorst,  Innocent,  priest  II  78 
Waplehorst,  Christopher,  priest  V 
181 

War  Council,  National  Catholic  II 
221,  272-284,  322;  III  106;  chap¬ 
lains’  aid  III  294 
War-Time  Ministering  Angels  III 
276-296 

War  of  1812,  Catholics  in  III  249 
Ward,  John,  bishop  V  60 
Ward,  James  Hardeman,  naval 
officer  III  264-265 
Ward,  Justine  Bayard,  musician 
III  349;  IV  318-320;  method  IV 
327 


CATHOLIC  BUILDERS  OF  THE  NATION 


Warde,  Mother  Mary  Francis  Xa¬ 
vier  V  391,  392 

Waring,  George  J.,  priest  III  294 
Washington,  State,  missions  II  32 
Washington,  D.  C.  I  184-209;  III 
162-163;  hospitals  IV  93 
Washington,  George,  Carroll’s  dis¬ 
course  on  IV  139;  and  govern¬ 
ment,  seat  of  I  184-185,  186;  and 
Moylan  III  244-246;  monument, 
Washington  I  165;  religious  tol¬ 
eration  I  22,  109,  232 
Washington  Temperance  Society 
II  262 

Watrin,  Philip,  Jesuit  I  299-300 
Watterson,  John  A.,  bishop  V  43 
Wealth  III  94,  119 
Webb,  Benjamin  J.,  historian  I 
309-310;  IV  127 

Wederstrandt,  Philemon  C.,  naval 
officer  III  262 
Weekly  Register  IV  222 
Weekly  Rehearsal  I  231 
Wefers,  Bernard,  athlete  III  312, 
313 

Welch,  Holker,  convert  III  336 
Welch,  Martin  L.,  sea  captain  III 
312-313 

Welfare  Council,  National  Catho¬ 
lic  II  275;  Bureau  of  Education 
V  218-231;  and  Catholic  Educa¬ 
tion  Association  V  215;  and  hos¬ 
pital  service  IV  102;  news  serv¬ 
ice  IV  249 

Weninger,  Francis  X.,  Jesuit  II  70 
West,  George  J.,  jurist  III  89 
West,  Stuart  Pullman,  convert  III 
343 

West  India  Company,  Flemish  II 
16 

West  Indies,  patriarchate  I  37 
West  Point,  and  Kosciuszko  II  164 
West  Virginia,  hospitals  IV  92; 

religion,  legal  status  I  83 
Western  Banner  IV  226 
Western  Catholic  Union  II  316 
Western  Tablet  IV  226 
Western  Union  Telegraph  Com¬ 
pany  III  235-236 
Western  Watchman  IV  226 
Western  World  IV  227 
Whall,  Thomas  L.,  school  case  V 
249 


“Wheaton,  L.,”  writer  IV  153 
Wheeling,  diocese  V  35;  Sisters  of 
St.  Joseph  V  386-387 
Wheelwright,  Esther,  convert  III 
322-323 

Whelan,  Charles,  Franciscan  III 

290 

Whelan,  James,  bishop  V  46 
Whelan,  Peter,  chaplain  I  177 
Whelan,  Richard  V.,  bishop  V  34, 
35 

Whicher,  Benjamin  F.,  convert  III 
335 

White,  Calvin,  convert  III  335 
White,  Charles  Ignatius,  writer  IV 
122 

White,  Edward  Douglass,  jurist  I 
115,  346;  III  52-56;  IV  359 
White,  Ferdinand,  convert  III  335 
White,  James  W.,  editor  IV  222 
White,  Rose,  Sister  V  375 
White,  Thomas  Gilbert,  artist  IV 
282-283 

White  Eagle ,  periodical  II  171 
White  House,  Washington  I  199 
White  International.  See  Popular 
Party 

White  List,  of  plays  IV  263 
Whitfield,  James,  archbishop  V  29- 
30 

Whitman,  Marcus,  Methodist  mis¬ 
sionary  I  363 
Wichita,  diocese  V  60 
Wiget,  Berpardine,  Jesuit  V  250, 
251 

Wigger,  Winand  M.,  bishop  V  51 
Wiley,  William,  priest  I  234,  235 
Williams,  Eunice,  convert  III  323- 
324 

Williams,  John  Joseph,  bishop  I 
236-237,  239;  V  37 
Williams,  Michael,  writer  344;  and 
N.  C.  W.  C.  II  283 
Williams,  Roger,  and  religious  lib¬ 
erty  I  17,  75,  80 

Willis,  Richard  Storrs,  editor  III 
343 

Wilmington,  diocese  V  35-36 
WTlson,  Henry,  convert  III  343 
Wilson,  John,  Puritan  I  214 
Wilson,  Samuel  T.,  Dominican  V 
342 


[486] 


INDEX 


Wilson,  Thomas,  Dominican  V  381 
Wimmer,  Boniface,  Benedictine  V 
314-315,  317,  319,  320-321 
Winckel,  obstetrician  IV  32 
Wind  balance,  instrument  III  228, 
229 

Wind  tunnel,  Zahm’s  III  227 
Winifred,  Sister  M.,  in  Alaska  I 
392 

Winona,  diocese  V  61 
Winthrop,  Augusta  Clinton,  con¬ 
vert  II  398 

Winthrop,  John,  Puritan  I  212 
Wireless  communication  III  233- 
242 

Wisconsin,  hospitals  IV  96;  mis¬ 
sions  II  52;  schools,  religion  in 
I  81 

Wise,  Henry  A.,  governor  I  166 
Wistar,  Casper,  museum  IV  55 
Witchcraft,  in  New  England  I  231 
Wolff,  George  Deering,  journalist 
III  345 

Women,  Catholic,  distinguished  II 
384-411;  delinquent  II  252-253; 
and  employment  II  218;  National 
Catholic  Council  of  II  369-383 
Women’s  Christian  Temperance 
Union  II  267 

Women  writers,  Catholic  IV  184- 
203 

Wood,  James  Frederick,  archbishop 

I  273;  V  57;  seminary  V  185 
Woodstock  College  II  113;  Jesuit 

training  V  232-248;  library  IV 
335-336 

Woodward,  Julius  Hayden,  physi¬ 
cian  III  348 

Worcester,  Mass.,  Holy  Cross  Col¬ 
lege  V  261 

World  War,  Catholics  in  III  252 
sq.;  V  265;  Catholic  societies  II 
321;  chaplains  III  293-296; 
Knights  of  Columbus  II  341; 
National  Catholic  Welfare 
Council  II  286;  Syro-Maronites 

II  207-208;  vanadium,  use  of  III 
199 

Working  girls,  homes  for  II  230 
Wyman,  Henry  H.,  priest  III  338 


Wynne,  John  J.,  Jesuit  IV  134,  204, 
205,  206,  207-208,  210,  224;  V 
241 

Xantus,  John,  ornithologist  II  91 
Xavier  Alumni  Sodality,  New  York 
II  412,  415 
Xavier  Union  II  415 
Xaverian  Brothers  II  30;  V  427; 

correctional  work  II  250 
Ximenes,  Ettore,  sculptor  II  116 
Xuarez,  Juan,  Franciscan  V  359 

Yamasee  Indians,  and  Franciscans 
V  360 

Yazbek,  Joseph,  inventor  II  205 
Yazbek,  Joseph  K.,  missionary  II 
203 

Yellow  Book,  quarterly  IV  131 
Yon,  Pietro  A.,  organist  II  116 
Yorke,  Peter,  priest  IV  357 
Young,  Abraham,  landowner  I  187 
Young,  Alfred  H.,  priest  III  338 
Young,  Ann  I  194 
Young,  Benjamin  I  194 
Young,  Josue  Moody,  bishop  III 
352;  V  57-58 

Young,  Lucien,  naval  officer  III 
274 

Young,  N.  D.,  Dominican  V  344 
Young,  Notley,  landowner  I  186, 
188,  192,  193;  III  162 
Young,  William,  landowner  I  187 
Young  Catholic’s  Magazine  IV  232 
Young  Crusader  IV  232 
Young  Men’s  Christian  Associa¬ 
tion,  and  Knights  of  Columbus 
II  345 

Young  Men’s  Institute  II  319 
Ysaye,  Eugene,  violinist  II  34 
Yukon,  Fort  I  379 

Zabriskie,  Abraham,  chancellor  II 
163 

Zagonyi,  Charles,  major  II  90 
Zahm,  Albert  F.,  scientist  III  223, 
225-232 

Zahm,  John  A.,  scientist  III  370- 
371;  IV  122;  Dante  library  IV 
332 


[487  ] 


CATHOLIC  BUILDERS  OF  THE  NATION 


Zalinski,  Edward  Louis,  soldier  II  Zeno,  Sister  Mary,  Alaskan  mis- 
165  sion  I  391 

Zardetti,  Otto,  bishop  V  61  Zgoda  II  171 

Zavala,  Lorenzo  de,  vice-president  Zlotorzinsky,  J.,  priest  II  155 
of  Texas  I  355  Zumarrag’a,  Juan  de,  bishop  I  34, 

Zborowski,  Albert,  colonist  II  163  35;  III  210 

Zborowski,  Felix,  composer  II  169  Zwierchowski,  A.,  technician  II  169 


f  488  1 


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